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Books bp Lpman Abbott, D.D. 


THE EVOLUTION OF CHRISTIANITY. 16mo, 
gilt top, $1.25. 

CHRISTIANITY AND SOCIAL PROBLEMS. 
τόπο, gilt top, $1.25. 

THE THEOLOGY OF ΑΝ EVOLUTIONIST. 
16mo, gilt top, $1.25. 

THE LIFE AND LETTERS OF PAUL THE 
APOSTLE. 12mo, $1.50. 


HOUGHTON, MIFFLIN AND COMPANY 
Boston anD New York. 


Che Life and Letters of Paul 
the Apostle 


BY 


LYMAN ABBOTT 


BOSTON AND NEW YORK 
HOUGHTON, MIFFLIN AND COMPANY 
Che Hiverside Press, Cambridge 
1898 


ν 


a, 


ὧν ages 


PREFACE 


Tus volume is one in a series of wholly inde- 
pendent volumes, which attempt to apply the prin- 
ciple of evolution to the elucidation of spiritual 
truth. Of these there have already been published 
“The Evolution of Christianity ;” “ Christianity 
and Social Problems ;” and “ The Theology of an 
Evolutionist.’”” This volume seeks to employ that 
principle in the interpretation of the writings of the 
Apostle Paul. I hope to follow it with one or 
more volumes in application of the same principle 
in the interpretation of the other Biblical writers. 

Much if not most of the interpretation of Paul 
assumes that he entered on his ministry after his 
retirement in Arabia with a completed system of 
theology, that this system underwent no material 
change, that it was the same in his first preaching 
as at the end of his life, and is the same in the 
epistles to the Thessalonians as in the epistle to 
Colossians or the pastoral epistles; that, in brief, 
the various epistles are to be regarded as though 
they were different chapters in a book written at 
one time, by one and the same mind, in elucidation 
of the same system of thought. 


iv PREFACE 


This volume is written on a very different as- 
sumption. It assumes that Paul grew both in 
grace and in knowledge after his conversion ; that 
he learned much while he was teaching; that he 
neither at once threw off entirely the Pharisaic tra- 
ditions in which he had been reared, nor acquired 
at once a completed system of philosophy to take 
their place ; that the revelation to him of truth was 
not an instant revelation flashed upon him in the 
hour when the risen Christ appeared to him on the 
road to Damascus, but was a gradual revelation 
growing out of that vision ; that some of the con- 
ceptions of the kingdom of God with which he 
entered on his ministry were subsequently modified 
and partly laid aside; that conceptions of that 
kingdom which are to be found in his later epistles 
were only gradually attained; that there are dif- 
ferences, and important differences, if not incon- 
sistencies, in the teaching of the different epistles ; 
that his point of view underwent material changes, 
and that these changes can be traced in a careful 
study of his epistles in the order in which they 
were written. In short, it is assumed in this vol- 
ume that, as there is a progress of doctrine dis- 
cernible in the Bible, and a growth in the know- 
ledge of God manifested in the difference between 
the earlier teachings of Moses and the later teach- 
ings of John, so there is, in a lesser degree, a 


PREFACE Vv 


progress of doctrine discernible in the writings of 
individual writers in the Bible. Such progress in 
the writings of Paul this volume attempts to trace. 
The unity of Paul’s theology is —so at least this 
volume assumes — not that of a system completed 
at the outset, but that of a system growing in the 
mind of the teacher, a system which was formed by 
the very process by which he gave expression to it. 
If this is thought to be inconsistent with belief 
in inspiration, my reply is, 1 regard as erroneous 
that theory of inspiration which has ignored when 
it has not denied Paul’s declaration concerning 
himself : “ We know in part and we prophesy in 
part,” and “ We see in a mirror darkly.” Such a 
theory neither accords with the claims of the Bib- 
lical writers nor with the nature of their writings.! 

For over a quarter of a century the writings of 
Paul have been a favorite theme of study with me. 
I have sought, in a somewhat wide range of read- 
ing, to get such light as I could from the work of 
previous students. It would be impossible for me 
to give credit to the authors to whom I am indebted, 
both because it would involve an extensive biblio- 
graphy of the subject, and because, doubtless, in 
many cases, I have imbibed ideas from authors and 
have now forgotten the source from which they 


1 See The Theology of an Evolutionist, chap. iv.: The Evolution 
of Revelation. 


vi PREFACE 


canfe. The main authority for the interpretation 
of Paul’s writings contained in this volume is Paul’s 
own writings; next some study of the social condi- 
tions of Rome in the first century, and of Greek 
literature — both philosophical and poetical — in 
that and the three or four preceding centuries. 
The text of Paul’s writings on which I have chiefly 
relied has been that of Westcott and Hort; the 
exegetical commentaries which I have found most 
helpful are those of Meyer, Alford, Ellicott, Stan- 
ley, and Jowett. But I acknowledge also especial 
obligations to Professor McGiffert’s “The Apos- 
tolic Age,” whose interpretation of Paul appears 
to me the clearest, most rational, and most spiritual 
which I have met ; Conybeare and Howson’s “ Life 
and Epistles of St. Paul,” which, in spite of much 
subsequent development of Biblical criticism, re- 
mains the best account of the times and circum- 
stances of the apostle; Dr. Ramsay’s “ The Church 
in the Roman Empire,” and “ St. Paul the Traveller 
and the Roman Citizen,” which furnish fine illus- 
trations of interpretative insight coupled with and 
aided by a scholar’s familiarity with the surround- 
ings of the apostle ; Dr. George Matheson’s “ Spir- 
itual Development of St. Paul,” and A. Sabatier’s 
“The Apostle Paul,” —the first of which traces 
the spiritual development of St. Paul from a study 
of his epistles, the second of which conversely traces 


. 


PREFACE vil 


the progress of his thought in his epistles from a 
study of the spiritual development of the apostle. 
It only remains to add that, in giving extracts from 
Paul’s letters, I have generally followed neither 
the Old Version nor the New Version, but have 
given a free rendering of my own, in the endeavor 
to afford the English reader a clearer insight into 
the meaning of the original. The pastoral epistles 
—those to Timothy and Titus —are not included 
in this volume, partly because there is some uncer- 
tainty as to Paul’s authorship of them, but chiefly 
because they are ecclesiastical rather than philo- 
sophical, and therefore do not materially add to 
our understanding of his spiritual thought. 
᾿ LYMAN ABBOTT. 
Brooxtyn, N. Y., September, 1898. 


CONTENTS 


CHAPTER 
CHRONOLOGICAL TABLE . 2 : : Α 
I. Tue Port or View . 
II. Pavur’s EpucatTion AND Goaveanon . 
IIL. ῬΑΌΙ, tHe Missionary . > 5 ‘ 
IV. ΤῊΝ Earty Cuurcu ᾿ ἢ 
V. Tue LEerrers TO THE Teenie yoann 2 Ἔ 
VI. Paut at CornrmntH . 
VIL. Tue First Lerrer To THE διε μὰ, ἜΣ 
VIII. Tue Frest Lerrer ΤῸ tae Corinrarans. II. 
IX. Tue Seconp Lerrer To THE CORINTHIANS 
X. Tue Lerrer TO THE GALATIANS . ‘ ὃ 
ΧΙ. Tue Lerrer ΤῸ THe Romans, IL. ὰ ἐ ὃ 
XII. Tue Lerrer ΤῸ tHE Romans. II. ᾽ ὃ 
XIII. Tae Lerrer ΤῸ tHE Romans. III. 
XIV. Tae Lerrer ΤῸ THE Romans. IV. 
XV. Tue Lerrers TO THE EPHESIANS AND THE Co- 
LOSSIANS . ; 
XVI. Tue Lerrer ΤῸ THE : Panae eran ; 
XVII. Conciusion : ‘ é 5 ἃ ἃ ὃ 
APPENDIX. 
A. RETRANSLATED PassaGEs 
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CHRONOLOGICAL TABLE 


The following chronological table of St. Paul’s Life and Epis- 
tles is taken from Bishop Lightfoot’s Biblical Essays, pages 221-- 


223 


While there is some question about the dates here given, and 


I have placed Philippians after Colossians and Ephesians, there is 
no reason to doubt that the general order and substantially the 
dates, of the letters and the main events in Paul’s life, as re- 
corded in the Book of Acts, occurred as represented in this table. 


A.D. 
34 


81 
37-44 


St. Paul’s conversion. 

He visits Arabia, and returns to Damascus. (Gal. i. 17; 
Acts ix. 20-25 ; 2 Cor. xi. 32, 33.) 

First visit to Jerusalem. (Acts ix. 26; Gal. i. 18.) 

To Cxsarea and Tarsus, visit to Syria. (Acts ix. 30; Gal. 
i. 21.) 

St. Paul brought by Barnabas to Antioch. He stays 
there a year. (Acts xi. 26.) 

Second visit to Jerusalem with alms. (Acts xi. 29, 30.) 

At Antioch. 

First missionary journey (Acts xiii. 1-xiv. 26) with Bar- 
nabas. He visits Cyprus, Antioch in Pisidia, Iconium, 
Lystra, Derbe, and returns to Antioch. 

Third visit to Jerusalem with Barnabas (Gal. ii. 1 seq. ; 
Acts xv. 1 seq.) Second missionary journey with Silas. 
(Acts xv. 36—xviii. 22.) 

Crosses into Europe. First visit to Philippi, Thessalonica, 
and Corinth. (1 Thessalonians.) 

At Corinth. (2 Thessalonians.) 

Leaves Corinth for Ephesus. Returns to Antioch. Third 
missionary journey. (Acts xviii. 23-xxi. 15.) To 
Ephesus again. 


xii 


CHRONOLOGICAL TABLE 


At Ephesus. Second visit to Corinth. (2 Cor. xii. 14; 
xiii. 1, 2.) 

At Ephesus. 

At Ephesus. 

At Corinth. (Romans.) Third visit to Philipp Fourth 
visit to Jerusalem. 

At Cesarea. 

Voyage to Rome, and shipwreck at Malta. 

Arrival at Rome. 

At Rome. (Philippians) Spring. (Colossians, Ephesians, 
Philemon) Autumn. 

Spring. Release of St. Paul. His subsequent history is 
not known with any certainty. 


The letters to Timothy and Titus, if written by him at 
all, were written subsequent to his release. According 
to a uniform tradition he was beheaded under Nero in 
Rome ; the probable date, A. D. 67 or 68. 


EE —— = 


THE LIFE AND LETTERS OF PAUL 
THE APOSTLE 


CHAPTER I 


΄ 


THE POINT OF VIEW 


THE literary history of the world furnishes no 
parallel to the influence exerted by the writings of 
Paul, except such as is afforded by the history of the 
Bible in which those writings are found. Of the 
life of the man himself we have but a fragment, — 
perhaps I should rather : say a series of fragments. 
The story of his life, as it can be gathered from 
the Book of Acts, includes nothing of his youth or 
early education, nothing of his closing years and 
death.1 What we know on these subjects we are 


1 My judgment coincides with that of Dr. Ramsay in “ placing 
the author of the Book of Acts among the historians of the first 
rank.” — St. Paul the Traveller and the Roman Citizen, p. 4, ff. 
Comp. McGiffert, The Apostolic Age, p. 846 : “ If anything is clear, 
it is that the Book of Acts is not a mere collection of documents, 
but a well ordered and artistically arranged composition.” But 
whether we regard it as written by Luke or edited by some un- 
known writer out of older documents, among which were the 
‘we ” passages from the pen of Luke, so far as Paul’s life is con- 
cerned, the book gives us only a fragment, which it is not always 
easy to harmonize with the autobiographical memorabilia contained 
in Paul’s Epistles. 


2 PAUL THE APOSTLE 


left to gather from autobiographic references in his 
Epistles and from a not too trustworthy tradition. 
The story in Acts begins at his conversion, when 
he was probably over thirty years of age. It ends 
with him a prisoner in Rome. Thus a mere frag- 
ment of his life is all that is afforded us. And his 
writings are mere fragments. He has left no trea- 
tise ; no work on philosophy. One of his letters 
may perhaps be regarded as a summary of his 
general teaching, but that was not written for the 
purpose of furnishing such a summary. Jowett’s 
translation of Plato occupies four volumes, in the 
revised and new edition five volumes, of consider- 
able size. A part of these volumes is taken up, it 
is true, with introductions; but if these were taken 
out, and we had simply the dialogues of Plato, we 
should have not less than three octavo volumes 
of considerable magnitude. _If we accept all the 
extant letters which any one supposes Paul wrote, 
we have a little less than sixty pages of a moder- 
ate-sized octavo. If we take those letters which 
by the consent of nearly all modern scholars are 
attributed to Paul, we have a little over forty 
pages. That is allt 

These letters are all we have, and probably all 
we ever shall have, of the writings of Paul. They 


1 Few scholars now attribute Hebrews to Paul; Sabatier and 
McGiffert both question Paul’s authorship of the Pastoral Epistles 
1. and 11. Timothy and Titus. — The Apostle Paul, p. 264 ff.; The 
Apostolic Age, p. 398 ff. Ramsay assumes Paul’s authorship of 
them. — The Church in the Roman Empire, p. 246. 


‘THE POINT OF VIEW 3 


are letters written to particular churches to meet 
particular exigencies. In writing them Paul had 
no conception that he was writing for future gener- 
ations. He did not dream of his own immortality. 
He did not consciously write for posterity. He 
formulated no system, was not ambitious to be the 
founder of a philosophy. And yet no teacher out- 
side the Bible has ever been studied as Paul, and 
no teacher in the Bible has ever been studied as 
Paul, save only Christ himself. There are libraries 
in Europe and in this country in which there is a 
measurably complete collection of what the great’ 
Shakespearean scholars have written concerning 
Shakespeare; but it could almost be said of the, 
books written and of the sermons preached con- 
cerning Paul, as John said, hyperbolically, of the 
things which Jesus did: If they were all recorded 
and brought together, the world itself could not 
contain them. For eighteen centuries men have 
been speaking in interpretation of this writer, and 
they are likely to continue speaking in interpreta- 
tion of him for centuries to come. 

How happens it that this Jewish rabbi of the 
olden time has produced such an impression? How 
happens it that, whereas the classical authors of 
that time are studied by only the few, and the 


1“ The literature which bears upon St. Paul is so extensive that a 
complete account of it would be as much beyond the compass of 
this article as it would be bewildering to its readers.” — Encyclo- 
pedia Britannica, vol. xviii. p. 430. A complete bibliography of 
the subject would itself make a volume of considerable size. 


4 PAUL THE APOSTLE 


rabbinical authors of that time are studied by 
scarcely any — this man, only a fragment of whose 
life we possess, and only fragments of whose teach- 
ings we possess, has been and still is studied with 
such passionate enthusiasm by the many? It is 
partly, doubtless, because he is enigmatical; we are 
all interested in solving riddles. But the principal 
reason is this: Paul translates Christianity, which 
in its original form was Hebraic, into the intellec- 
tual forms of the Occident. 

The Hebrew was not a philosopher! It might 
almost be said of him that he did not think, he 
acted. He concerned himself with truth only 88. it 
was life, and for truth apart from life he cared not. 
A farmer goes to his door in the ‘morning and 
looks at the clouds. Is it going to rain or clear 
to-day? he asks. Not because he cares anything 
about the clouds; he cares only whether he shall 
get in his hay or not. But the scientist looks at 
the clouds to learn what is the truth of meteorology. 
The teacher goes to the schoolroom and _ studies 
there child-nature, simply that, by understanding 
the nature of the children before him, he may 
better be able to instruct their intellect, to inspire 


1 ‘*One who is devoted to the search for fundamental truth; in a 
restricted sense, one who is versed in or studies the metaphysical 
and moral sciences.’’ — Century Dictionary. It is in this sense I 
use the word here. The Hebrew was not interested in truth as a 
science or system, but only in truth as it was applied to and 
effective in life. Matthew Arnold has described very clearly 
the difference between the Hebrew and the Greek mind, in this 
respect. 


THE POINT OF VIEW 5 


their life, to broaden their horizon, to make them 
wiser, better, larger men and women. The psycho- 
logist goes into the same school-room to study 
child-nature, plying the children with hard ques- 
tions even more thoroughly than the teacher, but 
he does this, not for the pupil’s life, but that he 
may, out of the questions and answers, construct a 
philosophy of child-nature. The Hebrew character 
was like the farmer’s character and the teacher’s 
character. He cared for truth only as it had a 
bearing on life. 

We have in the Old Testament a collection of 
Hebrew literature ; in that collection there is not a 
book that can properly be called a book of phi- 
losophy. There are three volumes which are called 
“ Wisdom Literature,” —Job, Proverbs, Ecclesi- 
astes. But no one of these is a book of philosophy 
in the modern sense of the term. The Book of Job 
discusses the problem of suffering, but it reaches 
no conclusion. It is a great epic poem, not a phil- 
osophical treatise. It begins with life and suffer- 
ing a mystery; and it ends with life and suffering 
amystery. The teaching of the Book of Job is 
this: Philosophy is vain and idle; the answer to 
the enigma of life which we have borrowed from 
other nations is false; there is no answer to the 
question, How could a righteous God have made a 
suffering world ? life is an insoluble mystery. The 
Book of Proverbs is a collection of coined apho- 
risms, ethical precepts, spiritual precepts; but it 
contains no generic philosophical system. Out of 


6 PAUL THE APOSTLE 


them, perhaps, we may construct a philosophy, but 
they do not of themselves embody a philosophy. 
Ecclesiastes discusses the mystery of life from 
three points of view, — that of the leasure-seeker, 
that of the cynic, and that of the student, — but 
ends with simply this: Fear God and keep_his 
commandments. The result of the discussion is 
not a philosophy of life, but the practical conclu- 
sion — do right. 

Accordingly, in the Old Testament we never find 
definitions. We find some quasi-definitions, such 
as that of the prophet, ““ What doth the Lord re- 
quire of thee but to do justly, to love mercy, and 
to walk humbly with thy God?” but of the kind of 
discussion of what religion is and how it is to be 
defined, which we find in Max Miller, for instance, 
there is no illustration from Genesis to Malachi. 
We find in the Old Testament-no creeds, no theo- 
logical system, and no attempt to formulate a 
system. The Hebrew was content to live. He 
reverenced God, but he did not define him. He 
urged men to praca duty, but he did not discuss 
the theoretical basis of practical duty. He had no 
theories of life. He lived; that was all. When 
Jesus Christ came, he also made no attempt to 
formulate a philosophy. He disclosed the spirit of 
life with greater clearness than it had ever before 
been disclosed. He brought n 
inspiration into life. But he did not define. He 
did not philosophize. 

On the other hand, the Greek cared compara- 


THE POINT OF VIEW 7 


tively little about righteousness in life, and very 
much about truth in thought. He cared also about 
beauty, both in form and in conduct. Indeed, the 
word he chiefly used to express excellence of char- 
acter was a word which means beauty, — nothing 
else. Paul, coming at a time when Hebraism was 
breaking from its shell, when Christ was giving to 
it a new life, translated the new life into terms of 
Greek thought. He enabled men to think about 
what before they had only done. He is the link 
between life and philosophy, the intellectual inter- 
preter of spiritual life. This is the reason why he 
is studied and admired; it is also the reason why 
he is by so many repudiated. For there are still 
these two elements in the community. There are 
many men who do not care to think; they only 
wish to do. They do not want a philosophy of life. 
They are quite willing to live empirically. But, 
generally in Europe and America, and particularly 
in the Germanic races, the Greek type of man 


dominates intellectually. We are not content sim- ° 


ply to live; we desire to harmonize our life and 
our thinking. And especially the children of the 
Puritans desire to do so. They wish to think truly 
as well as to do righteously. 

Paul is in this sense the founder of theology, as 
Copernicus was the founder of astronomy, Bacon 
the father of the inductive system, and Plato the 
originator of modern philosophy. Paul was the 
first man to attempt to translate the Hebrew vision 
of life into the Greek form of thought ; the Oriental 


8 PAUL THE APOSTLE 


perception of life as conduct into the Occidental 
conception of truth as thought. He is the intel- 
lectual interpreter both of the Old Testament and 
of the New; both of Moses and of Christ. 

In our study of Paul I ask the reader to lay aside 
all theological preconceptions. Medizval scholas- 
ticism has overlaid Paul with a formalism of its 
own, and imputed to Paul a philosophy of its own. 
Paul has been studied in the light of the sixteenth 
century, not in the light of the first, and in the en- 
tirely legitimate attempt to apply his teachings to 
modern problems of thought and life he has been 
studied as though he had those problems before him 
when he wrote. Sometimes the conceptions of 
religion against which he consecrated his life’s best 
energies have been imputed to him; sometimes a 
later half-Christianized paganism foreign alike to 
him and to his age. The desire to find authority 
for “doubtful disputations ” has led the disputants 
to go to Paul, not to learn with open mind what he 
has to teach, but to find in his teaching support 
of the positions of a modern controversialist. And 
out of this and kindred misuse of Paul’s Letters 
has grown such misconception of his spirit as is 
indicated in the following letter, not long since ad- 
dressed to me :---- 


“Has not religious persecution, denominational intol- 
erance and bigotry, resulted rather from the theology of 
the Apostles than from the gentle, loving life, spirit, and 
teachings of Christ? Is there not and has there not 
always been in the pulpit too much interpretation of the 


THE POINT OF VIEW 9 


teachings of Christ in the spirit of Saul, and too little/ 
interpretation of Paul in the spirit of Christ?” 

The reader who takes up this volume to read it 
through the atmosphere of such preconceptions, 
who believes that Paul was the first of that long 
line of theologians who have corrupted the simpli- 
city of Christ’s teaching by scholastic refinements 
and far-fetched distinctions, the reader who has 
been accustomed to regard Paul as the founder 
of a school of thought rather than as a minister to 
noble living, and to identify him with the misinter- 
preted ninth chapter of Romans rather than with 
the incomparable thirteenth chapter of First Co- 
rinthians, the reader who measures Paul’s teaching 
by its relations to Augustinianism or Calvinism, 
Puritanism or Methodism, oblivious of the peculiar 
thought and life problems of the nascent church of 
the first century, must lay aside these preconcep- 
tions altogether, or he may as well lay aside this 
volume. What I ask him to do is to imagine that 
he has come unexpectedly across an old and curious 
collection of nine letters written by one Paul, for- 
merly called Saul, and that he wonders who and 
what manner of man this Paul was, and what was 
the object of his writing, and what the meaning of 
these letters. If he will take up this volume in 
this spirit and read it through, he will then be able 
at the close of his reading to form his judgment as 
to whether the book justly and fairly interprets the 
unknown writer. But if he assumes at the outset 
that Paul is a Calvinist or an Arminian, a Conser- 


10 PAUL THE APOSTLE 


vative or a Radical, the founder of a school or the 
critic of a philosophy, he will not be able to under- 
stand my understanding of Paul, since his point of 
view will be so absolutely different. 

Assuming, then, that the reader is willing and 
able to lay aside his point of view, and for the little 
time we are together to accept mine, it becomes nec- 
essary to indicate certain elements in the character 


of Paul which in this volume I apparently take for 


granted, though in reality this estimate of his char- 
acter has grown out of the same studies from which 
this interpretation of his writings has proceeded. 
First of all we have to realize that Paul is a 
prophet, a seer. Some men grope their way to 
truth; some men rise like birds upon—wings, and, 
looking down upon truth from above, see it spread 
out beneath them in God’s sunlight. These are the 
poets and seers. Such a man Dasher ses Plato, 


Paul. He has been studied as ; though he were a 


logician, a deducer of truth from premises, a for- 
mulator of a system for the system’s sake, an an- 
cient John Calvin. The student has been puzzled 
to trace the logical connection in his Epistles ; often 
there is no logical connection. Paul is not a lo- 
gician ; he is often unlogical, sometimes illogical. 
He uses arguments, not because they are philoso- 
phically sound, but because they will accomplish 
his purpose. His mind is not of the type_of 
Aristotle; it is of the type of Isaiah. 

He was not a student of philosophy. There is 


THE POINT OF VIEW 11 


in his writings nothing to indicate that he was fa- 
miliar with Greek philosophy ; nothing to indicate 
that he had even heard of Plato or Socrates. He 
probably had heard of them, but he never refers to 
them. His life was not that of a philosopher. It 
was not spent among books, but among men. He 
was an evangelist, traveling from province to pro- | 
vince and from city to city, preaching sermons and 
occasionally writing letters of counsel to groups of | 
Christ’s disciples who were his friends. He did not — 
use truth as a philosopher uses it, — that is, as one 
who admires truth for its intellectual beauty, or a 
system of truth for its harmonious proportions.” To 
him truth was instrumental, — a means, not an end. 
He used it to help men. ‘“ All scripture which is) 
inspired,” he writes to Timothy, “is profitable.” 
Profit, not symmetry, is the measure of inspiration. 
41 kept back nothing,” he says to the Ephesian 
elders, “‘ that was_profitable unto you.” Profit to 
the hearers is his standard in teaching. So far as 
he could see that truth would be profitable to men, 
he used it — and no further. He was born and bred 
in a dialectic age, educated in a dialectic school, 
and speaks to audiences trained in dialectics. He 
therefore uses the dialectic method. But he does 
not arrive at truth by logical processes; he per- 
ceives it. It is, he says, “spiritually discerned.” 
He is a seer and prophet, overlaid by rabbinical 
education, and using the dialectic method to com- 
mend truth to an age pervaded, alike in Hebrew, 
1 But see note, p. 20, chap. ii. 


12 PAUL THE APOSTLE 


Greek, and Roman communities, by the dialectic 
spirit. 

Such a man as this puts language to a severe - 
test, and it breaks down under his use. A pioneer 
in truth never can use words in their old-time 
meaning. The missionaries in China to-day are 
divided into two parties on the question which 
Chinese word they shall use in order to teach the 
pei Ὁ proposition that God 15 love; because the 
Chinese have no word that means God, and this is 
‘because they have no conception of God. A per- 
‘sonal Father who loves his children is not in their 
consciousness, and therefore it is not in their lan- 
guage. Paul had ideas that ran beyond the con- 
sciousness of his age, and ran, I sometimes think, 
beyond the consciousness of our age; but he had 
to use the language that existed in his time and 
put his ideas into that language. Words cracked 
under Paul’s use of them. He wishes to tell men 
what righteousness is, but he has no word which 
\will represent his conception of righteousness. He 
wishes to tell men how he conceives divine right- 
eousness can be obtained, and there is no language 
‘by which his conception can be expressed. The 
language does not exist, because the idea does not 
exist. He takes old words and puts new mean- 
ings into them. Scholars have gone back to the 
Septuagint to see how the Greek word was used 
there. They have gone to the classic Greek to find 
out how it was used there. But Paul ‘does not use 
the pivotal words in his teaching as they were used 


| 


THE POINT OF VIEW 13 


by the Septuagint or by the pagan Greek. We are 
to learn Paul’s meaning by studying Paul’s use, by , 
comparing word with word and phrase with phrase 
and passage with passage, that we may grope our 
way to the transcendent life which broke into frag-: 
ments the words which he employed to utter life. 
Paul was a seer and a prophet ; and as seer and 
prophet, not as philosopher and theologian, he is to 
be studied. He used Greek words to express ideas 
which the Greek mind had never entertained, and 
we must learn their meaning and clothe his words 
therewith. He was, moreover, an orator. The ora- 
tor always thinks of his audience when he speaks or 
writes. He is not interested in the simple exposi- 
tion of truth ; he is interested to get this particular 
truth at this particular time into the minds of the 
particular men and women before him, — whether 
in fact or in imagination. Whether he is a writer 
or a speaker, if he has the oratorical temperament, 
his object is to put his intellectual life into the life 
of other men and women; and that was emphati- 
cally Paul’s character. -Men have taken Paul’s 
account of what was said of him by his enemies as 
though it were a true description of him: “ His 
bodily presence is weak, and his speech contempti- 
at his man in certain critical epocks of lis life. 
He is set upon by a mob in the temple, beaten, half 
killed, rescued from the mob by the soldiers, and 
there, with his garments all disheveled and covered | 
with dust, asks, “ May I speak to the mob ?” raises | 


14 PAUL THE APOSTLE 


his hand, and the mob hushes and listens. Henry 
Ward Beecher himself, in England, never won a 
| greater triumph of oratory than did Paul on the 
"| temple stairs at Jerusalem. A mob seizes two of 
‘his friends and rushes into a theatre with them. 
Paul can hardly be dissuaded from rushing into the 
theatre to rescue his friends, because he feels sure 
of his power to calm that audience with his words. 
He preaches before Felix, and Felix trembles, who 
never was known to tremble before or after, — hard, 
insensitive, callous Roman that he was. Paul isan 
orator, and he uses language in ‘oratorical forms. 
He puts himself into the mental attitude of his 
auditors ; makes it his business to understand the 
men he is talking with. To the Greek he becamea 
Greek ; to the Jew he became a Jew ; he became all 
things to allmen. There was no man he did not aim 
to understand; no man in whose place he did not 
try to put himself that he might put life into him. 
This man with a life too great for the language 
of his time, enthralled by his dialectic education 
and breaking through it, using logical forms but 
not logical processes, logical in his speech but not 
in his mental structure, full of a passionate devo- 
tion to truth, but only because truth ministers to 
life, Hebrew of Hebrews, and using the dialectic 
method only that he may impart Christian life to 
the Greek world, and through Greece to the heart 
of Europe —this man is over-full, and his words 
pour out of him as water pours out of a bottle when 
it is held upside down. Sometimes he quotes an 


THE POINT OF VIEW 15 


objection and dismisses it without an answer ; some- 
times he answers it; sometimes it is difficult to tell 
whether he is a critic or an advocate of a doctrine ; 
sometimes, like Browning, he hardly knows himself 
which he is. 

Nor is this all. He sometimes addresses himself ; ) 
argues with himself ; does not see the truth clearly 
before he begins to utter it, but thinks, as it were, 
aloud, feeling his way to the truth in his writing, 
He was born a Pharisee, bred a Pharisee, educated 
a Pharisee. In his writing we can sometimes see 
him struggling to free himself from the Pharisaic 
bands that bind him, and finally emerging and 
earrying his audience with him by the very strug- 
gle.t 

This man — prophet, not philosopher — poet, 
not logician — orator, not scholastic — has written 
no treatise, only letters, and_a letter is never the 
sole product of the man who writes it. To know 
Paul’s writings we must know not Paul only, but 
the men to whom he writes. 


“ There lies the letter, but it is not he 
As he retires into himself and is; 
Sender and Sent-to go to make up this 
The offspring of their union.” ? 


This, which is Lord Tennyson’s canon for the 
interpretation of letters, is to no author more appli- 
cable than to Paul. These letters of his are not 

1 See, for illustration of this, post, ch. xiii. 


2From an “Unpublished Sonnet” in Preface to Memoirs of 
Lord Tennyson, by his son. 


16 PAUL THE APOSTLE 


theological treatises. They are true letters, written 
by one who possessed the true oratorical tempera- 
ment, who wrote always for immediate effect, and 
in the study of whose letters “Sender and Sent-to” 
must be alike studied. He writes in one way to 
the Colossians, in another way to the Thessalo- 
nians, in another way to the Corinthians. He 
does not care whether he is consistent with himself 
or not. To him,as to Emerson, consistency is the 
vice of small minds. He only cares to convince 
men and win them to himself and to his Christ. 

Finally, Paul’s style has all the vices of letters 
proceeding from such a man, and dictated extem- 
poraneously ; for Paul did not write, he dictated. 
It abounds in parentheses, interpolations, correc- 
tions, and involved sentences ; sometimes the sen- 
tence is left unfinished. When the letter was ended, 
he sometimes added a postscript in his own hand. 
See what big letters I have written, he says —for 
he was half blind, and wrote as half blind men do, 
in large characters. 

Imagine, then, this man writing one of these 
letters. He has seen a vision of the truth; he would 
lay down his life to give that truth to the men he 
loves, — loves, as he says, the more, the less he is 
loved. But they do not see; and he cannot under- 
stand why they are so blind. He thought they 
understood him, and they did not. They have fal- 
len away again; they have gone away from the 


1 Gal. vi. 11, Rev. Vers.: “See with how large letters I have 
written unto you, with mine own hand.” 


THE POINT OF VIEW 17 


truth which they once received from him. His 
heart is full. He sees before him those to whom 
he wishes to speak ; they are as though they were 
present with him. He begins to talk with them, as 
he paces up and down the room; the amanuensis 
keeps pace as well as he can with the increasing tor- 
rent ; the speaker thinks as he speaks, and corrects, 
modifies, inserts parentheses, and, as it were, inter- 
lineations, as he dictates. The thought grows in 
expressing ; the inadequacy of language oppresses 
him ; he turns the truth back and forth in endeavor 
to shed its light. He phrases an objection and 
sweeps it away in one short sentence or leaves it 
contemptuously to refute itself, or the transcending 
truth of his own experience passes beyond all 
bounds of exposition and he breaks forth into a 
rhapsody of praise or prayer. When the letter is 
finished, he has neither time nor patience to revise. 
He adds a salutation, sometimes a longer postscript, 
sends it in haste, and then goes about other work 
which is pressing upon him. 

This is the Paul whom we are to study. Not a 
John Calvin, rather a Browning; but a Browning | 
on fire with a moral intensity such as Browning | , 
never knew; a Browning who believes that the 
kingdom of God is close at hand; a Browning who 
believes that every day brings it closer and still 
closer ; a Browning who believes that the night is 
almost gone and the day-dawn is at hand ; a Brown- 
ing who believes that he possesses the secret which | , 
will abolish injustice from government and fear ' 


18 PAUL THE APOSTLE 


from the hearts of men, and will usher in the king- 
dom of righteousness and the glory of God. 

Philosopher among poets is Browning; poet 
among philosophers is Paul : prophet, seer, preacher, 
orator, interpreter of Christ’s spirit to the thought 
of the world. 


CHAPTER II 
PAUL’S EDUCATION AND CONVERSION 


Pav was born in Tarsus.1 His ancestry was 
Hebrew, and he was by birth, by inheritance, and 
by education a Hebrew.? His city was a Greek 
city in its atmosphere, though under Roman domi- 
nation. It was a famous university town; it was 
claimed in that time that the university was greater 
than that of Alexandria.* It was not only a uni- 
versity town, but notable for Greek scholarship, 
perhaps scarcely less so than Athens itself, possibly 
even more so. Thus this boy breathed a Grecian 
atmosphere in his boyhood. But he did not receive 
a Greek education. His knowledge of Greek litera- 
ture would be something like the knowledge which 
a Huguenot boy might get in Paris in the time of 
the Revolution respecting the literature of Diderot 
and Voltaire; for the Hebrews regarded Greek 
literature, and with some show of reason, as grossly 
immoral.* A Hebrew would no more have set his 

1 Acts xxi. 39; xxii.3. For convenience I retain throughout 
this volume his later name of Paul. 

2 Phil. iii. 5. ‘‘ An Hebrew from Hebrews,” 7. 6. from Hebrew 
parents on both sides. 

8 See Lightfoot’s Biblical Essays, p. 205. 


* He never materially changed his estimate of paganism. Rom. 
i. 22-26; 1 Cor. vi. 5; 2 Cor. vi. 14; Gal. ii. 15; iv. 8; 1 Thes. iv. 5. 


20 PAUL THE APOSTLE 


boy to the study of the Greek poets and dramatists 
than a Puritan in the reign of Charles II. would 
have set his boy to study the dramatic literature of 
that age. There are three or four citations from 
the Greek poets in Paul’s writings, but they are 
simply popular proverbs such as any man might 
pick up in common intercourse in society.1 


He learned the trade of tent-making, for the 


1 “ There is no ground for saying that St. Paul was a very erudite 
or highly cultivated man. An obvious maxim of practical life from 
Menander (1 Cor. xv. 33), a religious sentiment of Cleanthes repeated 
by Aratus, himself a native of Tarsus (Acts xvii. 28), a pungent 
satire of Epimenides (Tit. i. 12), with possibly a passage here and 
there which dimly reflects some classical writer — these are very 
slender grounds on which to build a supposition of vast learning.” — 
Lightfoot’s Biblical Essays, p. 206; comp. McGiffert’s Apostolic 
Age, p. 114 note; Sabatier’s Apostle Paul, p. 47. A correspond- 
ent, however, sends me the following interesting parallel be- 
tween utterances of Plato and of Paul, as an indication that Paul 
was not unfamiliar with Plato. He adds, “ Of course these quo- 
tations may be mere coincidences.” 


PLATO PAUL 
Now if death is like this, I For me to live is Christ, and 
say that to die is gain. to die is gain. 


The hour of departure has I am now ready to be offered, 
arrived, and we go our ways, 1 and the time of my departure is 
to die and you to live—which at hand. 
is better God only knows. To be with Christ, which is 

far better. 


I am very far from admitting For now we see through a 
that he who contemplates ex- glass, darkly, but then face to 
istences through the medium face. 
of thought sees them only 
‘*through a glass, darkly,” any 
more than he who sees them in 
their working effects. 


PAUL’S EDUCATION AND CONVERSION 21 


rabbinical law required every boy to learn a trade ; 
but he was not, apparently, dependent upon it for a 
livelihood ; there are indications in his life — to 
some of which I may refer hereafter —that he 
was not poor, that at least he had means of sup- 
port independent either of his industry or of the 
churches which he served. 

It was his boast that he was not dependent upon 
the latter; and he apparently never took anything 
by way of salary from them, though he gratefully 
acknowledged gifts, which they occasionally sent 
to him.! 

How long he lived at Tarsus we do not know. 
By the age of twelve? he had gone up to Jerusalem, 


See that none render evil for 
evil unto any man. 


Then we ought not to retali- 
ate or render evil for evil to any 
one, whatever evil we may have 
suffered from him. 


But necessity was laid upon 
me — the word of God I thought 
ought to be considered first. 


I am a man, and, like other 
men, a creature of flesh and 
blood, and not of “wood or 
stone,” as Homer says. 


I speak because I am con- 
vinced that I never intention- 
ally wronged any one. 

The life which is unexamined 
is not worth living. 


For necessity is laid upon me; 
yea, woe is unto me, if I preach 
not the gospel! 


We also are men of like pas- 
sions with you. 


We have wronged no man; 
we have corrupted no man; we 
have defrauded no man. 


Examine yourselves whether 
ye be in the faith. 


1 Acts xx. 33, 34; Phil. iv. 10-17; 1 Thess. ii. 9; 2 Thess. 


iii. 8. 


2 Acts xxii. 3. “Brought up ” signifies from early youth. Com- 


22 PAUL THE APOSTLE 


where later, and very likely at that time, his sister 
was living — whether at that time married or not, 
we do not know; she was married afterwards.! Here 
he entered the great Jewish university, under 
Gamaliel,? one of the great Hebrew scholars of his 
time, and studied with passionate devotion the lit- 
erature, the law, and the hopes of Israel. He has 
told us what the results of this study were. He 
became not only a Pharisee — that is, a separatist 
or a Puritan of the time — but one of the strictest 
sect of the Pharisees, exceedingly scrupulous in 
belief and in practice. He was orthodox of the 
orthodox. We can therefore tell a little what his 
beliefs were ; for we know what their beliefs were. 
He believed that the law had been given to Moses 
in the mount ; that every word and every letter of 
it had been so given. He would have been a great 
deal more impatient of the Higher Criticism than 
most impatient critics of that criticism are in our 
time. He would have had none of it. He believed 
that Moses wrote every word and every letter of the 
Pentateuch, including the account of his own death ; 
and that Moses wrote this by dictation, word for 
word, as God gave it to him; unless, indeed, he 
went still further and believed, as some Pharisees 
did, that God wrote the book himself in heaven and 


pare Luke iv. 16 and Acts vii. 20. Jewish children were sent 
away to school at the age of twelve. 

1 Acts xxiii. 16. 

2 For history and character of Gamaliel see my Com. on Acts 
v. 34. 

3 Acts xxii. 3; xxvi.5; Phil. iii. 4-6; Gal. i. 14 


\ 


ALY 2 59 


9 U KS a 
PAUL'S EDUCATION AND CONVERSION 23 


handed it down to Moses on the mount, finished 
and ready for reading." 

To understand this law was the supreme object , ~ 
of his study; to obey this law was the supreme 
object of his life. But that part of this law which 
most interested Paul was that which interests us the 
least, — the Levitical or ceremonial part. The argu- 
ment for the supremacy of this portion of the law 
was very short and simple, and is not difficult to 
understand. The moral law — so argued the Phar- 
isees — relates to man’s duty to his fellow-man; 
the ceremonial law relates to man’s duty to his 
God. Justice, mercy, kindness, are obligations due 
by man to his fellow-man; but to offer the ap- 
pointed sacrifices, to observe the appointed fasts, to 
attend the sacred feasts, to obey the Sabbath regu- 
lations, to fulfill the required ritual in worship, to 
perform the ceremonial ablutions, is doing man’s 
duty to God. It is a great deal more important 
to do one’s duty to God than to do one’s duty to his 
fellow-men. It is, therefore, far more important 
that he should offer the right sacrifice, pay the 
right tithes, comply scrupulously with the Sabbath 
and festal regulations, and observe the laws respect- 
ing cleanliness and uncleanliness, than that he 
should do justly or love mercy. The declaration 


of the prophet, t do justly, love mercy, and 
walk humbly with God ? was at God required, 
1 See Schiirer : Jewish People in Time of Christ, ii. 1: p. 306 f£., 


p. 337 ff. 
2 Micah vi. 8. 


24 PAUL THE APOSTLE 


had long ceased to be orthodox teaching. That 
Christ had attempted to revive this old teaching of 
the prophets and put righteousness above ritual was 
one of the charges preferred against him.’ With 
that teaching Paul would have had no sympathy. 
He could not believe it. To him ritual was the 
heart of the law. Religion was obedience to ritual. 
He practiced what he believed. ‘As touching the 
law,” he said, ‘‘ I was blameless.” He fasted twice 
a week: on the fifth day, because on that day 
Moses had gone up into the mount; on the second 
day, because on that day Moses had come down 
again. His year was full of fastings. He cele- 
brated in fasts almost every great calamity in the 
national history: the overthrow of Jerusalem by 
Nebuchadnezzar, the burning of the Temple by 
Nebuchadnezzar, the murder of Gedaliah by Ish- 
mael, the siege of Jerusalem by the Chaldeans. 
He was scrupulous about the Sabbath. He would 
carry no bundle on the Sabbath day ; would not walk 
any considerable distance, and never, under any 
circumstances, for pleasure or recreation. He was 
scrupulous about the Jewish feasts as well. He 
was always at the synagogue when the Sabbath day 
came round. Whenever he returned from a walk, 
the first thing he did was to get the ewer and basin 
of water that stood in every Jewish household, 
and to wash at least his hands. He might have 
touched a Gentile; then he would have been un- 
clean ; and had he eaten with unclean hands, the 
1 Matt. ix. 11-13; xii. 2; Luke xi. 37-42; Mark vii. 2. 


PAUL'S EDUCATION AND CONVERSION 25 


uncleanness would have entered into him and de- 
graded him. 

And yet he was not satisfied; for he had an 
ethical nature. He half-consciously believed that 
there was something more in righteousness than 
hand-washing, Sabbath observance, synagogue at- 
tendance, tithe-paying, and fasting. He believed in 
justice and mercy, in temperance and righteousness ; 
and although, as touching the ceremonial law, he 
was able to be blameless, yet his ethical ideal always 
transcended his practice, and he never attained 
it. He has given us a graphic picture of himself 
at this time. It is true that this picture probably 
represents his later interpretation of his earlier 
experience. We know that Bunyan’s pictures 
of his own condition are not such as he would 
have painted when he was a tinker. We know 
that John B. Gough’s account of his own experi- 
ences is not such as he would have given when he 
was a drunken stage actor. So the experience of 
Paul before his conversion was doubtless a vague, 
uninterpreted, strange unrest, not at all the vivid 
consciousness as he subsequently described it as 
perceived from the vantage-ground of a higher 
experience : !— 

* Once I was living without law. But when the com- 
mandment came, sin lived again, and I died; and the 

1 It must be remembered that his statement that he was the 
chief of sinners (1 Tim. i. 15), supposing he wrote the letters to 


Timothy, was made at the close of his life and as the result of his 
backward look upon it. 


26 PAUL THE APOSTLE 


commandment, which was in its object life, I found to 
be in its result death. For sin, taking the command- 
ment as a base of operations, thereby deceived me,’ 
and through the commandment slew me. So, then, the 
law itself is holy, and the commandment holy, just, 
and good. Then the good becomes death to me. No, 
by no means. But sin, that it might appear sin, 
works out death in me through that which is good ; 
that sin, by means of the commandment, might become 
exceedingly sinful. For we know that the law is spirit- 
ual; but Iam fleshly, sold under sin. For what I am 
working out in life I do not comprehend; for not as I 
would, do I; for the result of my action I hate. But if 
the result is hateful to me, I concur with the law that it 
is good. Now, then, it is no more I working out my 
life, but that which dwells in me, namely, sin. For I 
know that in me, that is, in my flesh, there dwells not 
any good. For to will is present with me; but how to 
work out that which is good I find not. For the result 
of my life is not the good that I would, but I practice 
the evil which I would not. But if what I would not is 
the result, it is no more I that am working out my life, 
but that which dwells in me, namely, sin. I find, then, 
the law that when I would accomplish good works evil is 
present with me. For I delight in the law of God in 
the inner man. But I see another law in my mem- 
bers warring against the law of my mind and bringing 
me into captivity to the law of sin which is in my mem- 
bers. O wretched man that I am! who shall deliver me 
from this body of death? ”? 


With the study of the law he studied also Israel’s 
1 Rom. vii. 9-24, 


PAUL’S EDUCATION AND CONVERSION 27 


hope. Through the long vista of the centuries the 
literature of Israel _had been bound together by a 
golden thread of promise. From the earliest tra- 
dition, when it was said that one should rise through 
whom man should grind the serpent’s head to pow- 
der, down to the last prophecy of Malachi, the Old 
Testament abounds with promises of a Messiah’s 
coming for Israel’s redemption. These prophecies 
and promises he studied, and what he thought about 
them was something like this: He believed that a 
Messiah would suddenly appear in power and great 
glory; that he would put himself at the head of 
Israel ; that all the enemies of Israel would mass 
themselves against him; that he would either de- 
stroy them or would subjugate them. Then, when 
they had been subjugated or destroyed, Jerusalem 
would be renovated; the dispersed of Israel from 
all lands would be gathered together in the Holy 
Land, and Jerusalem would become the imperial 
city of the world. The saints who had died and 
were dwelling in the shadowy under-world would 
emerge, and with the children of the dispersion 


assemble in Palestine. Wars and famine, blind-- 


ness and disease would cease, and the reign of peace 
and the glory of the kingdom of God would be 
ushered in, and Israel would be the world-power 
and Jerusalem the imperial city of the world! It 
would be easy, were there room, to quote pas- 
sages from the Old Testament which seemed to give 
warrant to these expectations. If we take the Bible 


1 Schiirer: Jewish People in the Time of Christ, ii. 2, p. 163 ff. 


28 PAUL THE APOSTLE 


literally ; if we forget that its poetry is truly poetry ; 
if we regard it as a book of philosophy, not as a 
book of literature, it is easy to find chapter and 
verse to warrant every element in this Pharisaic 
conception of the Messiah’s kingdom. An evidence 
of this lies in the fact that there are to-day those 
in Christendom who still believe, substantially, that 
this result is yet to be brought about, and who 
have been compelled thus far to postpone from 
time to time the anticipated consummation. 
Imagine, then, Paul as a man of passionate ear- 
nestness, whose patriotism was his religion and 
whose religion was his patriotism; who believed 
that the law of Moses was a law handed down direct 
by God, and who thought that the most important 
part of that law was the Levitical code; who be- 
lieved that a Messiah would come to ransom Israel 
and make it the dominant nation of the world, and 
Jerusalem the queen city of the world. To him 
there come rumors of a strange sect which has 
arisen in Palestine. We interpret primitive Chris- 
tianity by the teachings of its converts. We have 
the Four Gospels, written by those who loved and 
honored Christ. We have the letters of Paul, writ- 
ten by one who was his devoted follower, and who 
delighted to call himself the slave of Jesus Christ. 
But Paul had no such resources at his command. 
Not a Gospel was written ; not an Apostle had yet 
written a line. Paul learned about this new sect 
| from its enemies.!_ And if we go, first to the New 


1 There is no reason to suppose that Paul had ever seen or 


PAUL’S EDUCATION AND CONVERSION 29° 


Testament, and then to the primitive writings of 
the early days which report what the pagans had to 
say, and finally to ancient rabbinical writings and 
their later echoes, we can easily reconstruct the 
conception of Christianity which came to Paul. It 
was something like this: ! 

A child, a boy, born out of wedlock, and with the 
stamp of a bastard on him, has appeared in Pales- 
tine.2 He has claimed to be the Messiah, the hope 
of the glory of Israel. He has gathered about him| 
a ragged regiment of the unkempt, the ignorant, | 
and the vicious, — publicans, harlots, drunkards ; in| : 
all the nation no learned man, no man of influence, 
to do him reverence. He has claimed to heal men’s! 
diseases and to feed their hunger. He has appealed 
to their prejudices and. their passions, and so has 
increased the horde that followed him. He has had 
no word of condemnation for the openly vicious ; he 
has never denounced drunkenness, or the extortions 
of the tax-gatherer. But he has found no satire too 
keen and no invective too bitter for the church and 
its honored and orthodox leaders. The men high 
heard Jesus Christ during the latter’s life. Had he done so he 
would almost certainly have referred to the fact. 2 Cor. v. 16 
implies the reverse, and the implication is confirmed by the fact 
that wherever he makes any reference to personal acquaintance 
with Christ it is to the latter’s post-resurrection appearances to him 
as in 1 Cor. xv. 8. 

1See Isaac Goldstein’s Jesus of Nazareth for ancient Rabbinical 
view of Jesus. 

2 That this charge, early brought by Jewish enemies against 
Jesus, was brought against him in his lifetime is, I think, implied 
by John viii. 41. 


30 : PAUL THE APOSTLE 


in station, the scribes, the theologians, the priests, 
the members of the Sanhedrim who have descended 
direct from the seventy whom Moses by the direc- 
tion of God endued with authority — these he has 
| denounced as liars, robbers, and hypocrites ; he has 
called them a generation of serpents; he has told 
them they cannot escape the damnation of hell. 
He has not only denounced the lawmakers, he has 
broken the law again and again. He has set the 
Sabbath at naught, and told men to carry their bun- 
4165 on the Sabbath. He has scoffed at the sacred 
ablutions which are a part of the Mosaic law. He 
has discarded the sacrificial system, venerable with 
centuries of use, and blasphemously assumed to 
forgive men their sins without that sacrifice by 
which and through which forgiveness can alone be 
won from a just Jehovah. He has declared that 
the expectation of a Messiah who will make Jeru- 
salem the queen city and Palestine the dominant na- 
tion of the world is a delusion ; that Jerusalem will 
be destroyed, and of the temple not one stone will 
be left upon another. The nation has condemned 
him ; Jehovah has condemned him. God puts the 
stamp of approval on men by their prosperity and 
victory ; he puts the stamp of disapproval on men 
by their suffering and defeat; and this man has 
suffered the most galling and ignominious defeat. 
The law declares that “ he that is hanged is accursed 
of God,’ 1 and this man has been crucified, and 
thereby thrice accursed: the curse of God as well 
1 Deut. xxi. 23. 


PAUL’S EDUCATION AND CONVERSION 51 


as the condemnation of the nation is upon him. 

The Sanhedrim has condemned him for blasphemy ; 

the Roman government has condemned him for 

treason, —for he was a disturber of the peace as | 
well as a renouncer of religion ; God has condemned 
him by his providence. His death should have put 

an end to this strange superstition.. But it has 

not. His followers have now started the story that 

he has risen from the dead, and, worst of all, men 

are believing it, and this strange and ignominious 

sect is growing in numbers. I amashamed for my 

race that such folly and such weakness could find 

a place in their esteem. 

Something like this was Paul’s belief, something 
such his sentiments concerning the Christian sect. 
He who wrote to the Romans, “I am not ashamed 
of the gospel of Christ,” would not have so written 
had he not formerly believed that this Messianic 
sect brought disgrace upon his nation.1 He who 
wrote to the Corinthians that the foolishness and 
weakness of Christ were the wisdom and power of 
God would not have so written had he not once 
thought the Christian sect notable for its folly and 
weakness. 

In this state of mind he was summoned one day 
to attend a meeting of the Sanhedrim. Whether 
he was actually a member of the Court we do not 

1See Matheson’s Spiritual Development of St. Paul, p. 33: “Is it 
not plain that Paul deprecates any feeling of shame concerning 
Christianity, because he has a distinct remembrance of the time 


when Christianity did present itself to his mind as a thing to be 
ashamed of ? ” 


32 : PAUL THE APOSTLE 


know, but the Sanhedrim had been convened, and 
a Greek was put on trial. In those times the 
customary method of rabbinical discourse was his- 
torical. The rabbi began with the ancient history 
of Israel, and traced it, in order that he might 
show the glory of Israel. Stephen, who was origi- 
nally a Greek and a pagan, but who had become a 
proselyte to Judaism and then a convert to Chris- 
tianity, began his speech where the rabbis generally 
began theirs. Nor did his audience at first sus- 
pect his meaning. It dawned upon them gradually. 
It was a very skillful speech:! “ Abraham, your 
father,” he said, “ was called out of the land of 
paganism. Joseph, the son of Jacob, was seized 
because of the envy of the patriarchs and sold into 
Egypt. Moses was driven into exile by the pas- 
sionate unpatriotism of a Hebrew. And when, 
after forty years of exile, he came back to deliver © 
Israel by command of God, Israel would not listen 
to him, but repudiated him. When at last they 
followed him to the base of Mount Sinai, where the 
law was received, they put up the golden calf and 
worshiped it under the very thunderings of Mount 
Sinai. Despite tabernacle and temple, they have 
ever since been rebellious against God.” Grad- 
ually the audience began to see what was meant, 
and Stephen concluded it was time to make his 

1 Acts vii. 2-53. It is not necessary to consider whether the 
Book of Acts gives us an accurate report of this speech or 
not. There is no reason to doubt that the author has embodied 


its spirit and the general course of Stephen’s argument. For fine 
analysis of this speech see Sabatier’s Apostle Paul, p. 42 ff. 


PAUL’S EDUCATION AND CONVERSION 33 


application, and he made it with vigor. “ Ye stiff- 
necked and uncircumcised!” he cried, “ You call us 
Greeks uncircumcised: you are the uncircumcised ; 
you have always resisted God; you have always 
fought against him; you have always persecuted 
the prophets ; you have always repudiated his law ; 
it is no strange thing that when the Messiah came 
you crucified him; it was like you in your whole 
history, from the beginning to the end.” Then 
they gnashed their teeth and set themselves to de- 
stroy him. Suddenly a light breaks over his face, 
a light that awes them for a moment, and, looking 
up, he cries, “ I see the heavens opened, and the 
Son of man standing on the right hand of God.” 
This crowns the blasphemy of his speech, the court 
becomes a mob, the people rush upon him, and, 
without waiting for judgment, seize him and carry 
him from the room. Paul follows. Even then, 
though murder is in the heart of this people, they 
do not forget the ceremonial law. It is required 
that the witnesses shall cast the first stone.1 Paul 
takes charge of the cloaks of the witnesses, that 
they may cast their stones with the greater vigor 
with unencumbered hands. 

On such a man as Paul such a scene must have 
produced a profound and strange effect. Many 
men are satisfied to kill an adversary. Paul was 
not of that kind. Nothing would satisfy him but 
killing the heresy ; and the heresy was not killed. 
The blow on the lighted iron sent the sparks 

1 Deut. xvii. 5-7. 


84 * PAUL THE APOSTLE 


a-flying ; the Christians fleeing from the persecu- 
tion which followed the death of Stephen went tell- 
ing the story of the cross and of the resurrection ; 4 
and Paul gnashed his teeth in commingled rage 
and shame at the fanaticism of this heresy and at 
the temporizing policy of Israel’s rulers, inter- 
preted by that much but falsely praised Gamaliel 
at whose feet he had sat. Gamaliel had said, ‘ Let 
them alone ; for if their plan and operations are of 
men they will come to naught, but if they are from 
God ye cannot overthrow them.” 2 And to him, it 
is said, the Sanhedrim agreed. Trimmer, com- 
promiser, coward, was he. It is not true that what- 
ever is of God flourishes when men are disloyal. 
And it is not true that whatever is not of God 
comes suddenly to naught if men who ought to fight 
it dare not. 

Paul set himself to extirpate this false religion, 
nurtured in the very heart of Israel. He perse- 
cuted its adherents ; became exceedingly mad against 
them ; went from house to house in search of their 
conventicles; spared neither men nor women; 
presided at many a cruel scourging; added jeer 
and insult to the penalties inflicted ; endeavored in 
vain to induce disciples of the new faith to renounce 
their Lord; sent more than one to share with 
Stephen the martyr’s coronation.®? Their effectual 
non-resistance intensified his passion. The time- 


1 Acts viii. 4. 
2 Acts νυ. 84-39. 
3 Acts vili.3; ix. 1; xxii. 4; xxvi. 9-11; Gal.i.18; 1 Tim.i.13. 


PAUL’S EDUCATION AND CONVERSION 35 


serving priests and Pharisees grew weary of his in- 
tensity. Time-servers and place-holders always do 
weary of earnest men. They could not understand 
the spirit of a Paul, who was determined to put 
down falsehood at every hazard. So when he came 
to the high priest, and asked for a firman to the 
Jewish authorities at Damascus, that he might bring 
to Jerusalem for trial there any whom he might 
find belonging to this Christian sect, the high priest 
was very glad to get rid of him, and gave the de- 
sired authority. 

And yet during all this time Paul had not him- 
self been at peace. The audacity of Stephen was 
of the kind to appeal to his own native audacity. 
The boldness of a man who dared face a mob was 
of the kind that he admired. The clear-sighted 
courage of an opponent who understood the issues 
commended him to Paul more than the cowardice 
of time-servers who professed Paul’s faith. More- 
over, the teaching of Stephen and of others began 
to produce an impression upon Paul. He began to 
question whether he wholly comprehended Jewish 
history and Jewish character. The more his mind 
misgave him the more vehement became his passion 
against the Christians; the more vehement that 
passion the more his mind misgave him. Some- 
thing such was the condition of Paul when he started 
for Damascus. It was a six days’ journey. He 
was practically alone. His attendants were not 
theologians, probably not very pious men. They 
could not discuss old traditions and new faiths with 


36 PAUL THE APOSTLE 


him. He was left to himself,and he found himself 
avery uncomfortable companion. The kindliness 
in his heart was always great, and there marched 
in the way before him the shadowy forms of those 
whom he had put to death. He was always cour- 
ageous, and the boldness of the men who stood for 
their own convictions unto death stirred him with a 
new, strange pain. The problem of his own life 
came upagain before him, and he remembered that 
though he had been blameless in the law, he had 
never had that peace which the Psalmist and the 
prophets promised to the man who has the blessing 
of the Almighty. So he studied and wondered 
and thought, and fought himself, as before he had 
fought others. For the man who is strong in his 
own conviction is rarely angered by opposition. It 
is the man who only half believes who is roiled and 
irritated by questioning ; irritated because he fears 
the questioning will rob him of his faith. To-day 
in America it is not the men who believe in spirit- 
ual religion with their whole nature who are angry 
because their theology is questioned, but the men 
whe are half afraid their theology is false, and there- 
fore cannot endure to have it put on trial. So 
" was it with Paul. 

Five days had passed. Hewas already approach- 
ing his journey’s end, when, at midday, there sud- 
denly shone a light from the heavens so dazzling 
that he and his retinue fell to the ground, and a 
voice cried out to him, “ Saul, Saul, why persecut- 
est thou me?” He answered, still with his native 


PAUL'S EDUCATION AND CONVERSION 37 


independence unbroken, “ Sire, who art thou?” 
The answer, “ I am Jesus of Nazareth, whom thou 
persecutest,” was enforced by a vision of the Risen 
One whom Stephen had seen standing on the right 
hand of God; at the same time the Voice discloses 
to him the conflict which had been going on in his 
own soul, a secret from all others, scarcely even 
recognized by himself: “ It is hard for thee to kick 
against the goads.”! This reading of his heart’s 
secret is more convincing than either Voice or Vi- 
sion. Hesurrendersinstantly. ‘ Sire,” he replies, 
“what wilt thou have me to do?”? The surren- 
der was required to be complete. “Go on to Da- 
mascus, and it shall be told thee what thou shalt 
do.” From one of the despised Christians he was 
to get hisinstructions. Such is the thorough work 
God makes with a soul, and such the thorough work 
a true soul makes with itself. When Paul surren- 
dered he surrendered absolutely and entirely.? 

I do not propose . to discuss here the phenomena 
that attended Paul’s conversion. Similar pheno- 
mena have been recorded from time to time by 
men in whom sudden changes have been wrought. 


1 The figure is interpreted by Eccles. xii. 11: “ The words of 
the wise are as goads.” His uneasy conscience was the goad, 
whose prickings he would not follow. 

2 The word Kurie, rendered Lord, is not necessarily a recognition 
of divine authority. It is a general title expressive of respect, and 
is sometimes translated “Sir,” as in John xii. 21; xx. 15; Acts 
xvi. 30. But its use by Paul here indicates reverence for the 
one whom he had formerly despised. 

8 There are three accounts of this event in dhe Book of Acts: 
ch, ix, 1-9; xxii. 3-11; xxvi. 9-18. 


38 PAUL THE APOSTLE 


Constantine thought he saw a cross in the sky. 
\Loyola thought he saw hosts of good and evil set in 
battle array against each other. Luther thought 
he saw the devil coming to tempt him, and flung the 
inkstand athim. Were these real visions? I know 
no reason why we should think they were not.! 
Why should we think the celestial sphere may not 
be all about us, and sometimes, in some sudden and 
illuminating moment, pierce through the mystic 
cloud which generally hides it from our vision? 
It is true that only Paul saw the Vision, and 
apparently only Paul heard and understood the 
Voice.2 It is also true that he afterwards speaks 
of the Christ who was revealed in him.’ But it is 
also true that he was blinded by the light and ever 
after carried about with him, in some physical 
effect upon his person, what he calls the marks of 
the Lord Jesus.* How far the Voice and Vision 
were external, how far wrought within, it is per- 
haps impossible to determine. But it is also of 
| very little consequence. How far the Vision was 
produced by a phenomenon in the heavens, how 
far by a phenomenon in the brain, it is not impor- 
tant, and perhaps not possible, to determine. Paul 
was instantly arrested, and his whole life was revo- 


1 The fact that Paul was stricken with blindness shows that the 
phenomenon was partially at least objective. 

2 Comp. Acts ix. 7 with Acts xxii. 9, where the phrase “heard 
not the voice ” is to be interpreted as “did not recognize any artic- 
ulate words.” 

8 Gal. i. 16. 

4 Gal. vi. 17. 


PAUL’S EDUCATION AND CONVERSION 39 


lutionized ; that is the important fact, and that is 
not questioned.! Professor Jowett, of Balliol Col- 
lege, Oxford, will be recognized by every one as 
both a great and a thoroughly independent scholar. 
And this is what he says on the subject : — 


“ There is no fact in history more certain or undisputed 
than that, in some way or another, by an inward vision 
or revelation of the Lord, or by an outward miraculous 
appearance, as he was going to Damascus, the Apostle 
was suddenly converted from being a persecutor to a 
preacher of the gospel.” 2 


Paul began at once to preach in the synagogues 
in Damascus that Jesus of Nazareth is the Mes- 
siah.? The synagogue service made it possible 
for hearers to ask questions. To such questioning 
Paul was subjected. How could he reconcile the 
doctrine that Jesus was the Messiah with historic 
precedent and the Mosaic law? Paul was not one 
to hold inconsistent opinions in different hemi- 
spheres of his brain. He was not one who could 
hold certain opinions apart from and inconsistent 
with other opinions. He felt that he must study. 
What place so good for study as the foot of Mount 


1 Paul’s letters abound with references to this conversion; e. g. 
Rom. vii. 24, 25; 1 Cor. xv. 8, 9; Gal.-i. 15, 16; Ephes. ii. 3-6; 
Phil. iii. 4-8, ete. 

2 Jowett’s Com. p. 227. 

3 ““Tmmediately preached in the synagogues, Jesus, that he is 
the Son of God.” Acts ix. 20. This is the unquestionable read- 
ing. See Alford, Westcott and Hort, and Rev. Version. His 
preaching was not at this time the theological doctrine that the 
Messiah is divine, but the fact that Jesus was the Messiah. 


40 PAUL THE APOSTLE 


\ Sinai, whither Moses had gone to receive the law, 
whither Elijah had retreated, and where he had 
seen the fire and earthquake and tempest, and had 
‘listened to the still small voice? Paul turned his 
back on Damascus, and retreated for we know 
not how long—two or three years—to Arabia. 
‘There he restudied the prophecies, reéxamined the 
law, recreated his philosophy. There, too, he set- 
tled, perhaps not without conflict, his life purpose. 
If he attached himself to this Christian sect, he 
must give up all that most men hold dear, —his 
| ambitions, his friendships, his family ties, every- 
| thing. He has not told the story of the inward 
| struggle, but he has told us of the result : — 


“Tf any other one thinks to have confidence in the 
flesh, I more. Cireumcised the eighth day, of the stock 
of Israel, of the tribe of Benjamin, a Hebrew of Hebrew 
parents, measured by the law, a Pharisee, measured by 
zeal, persecuting the Church, measured by the standards 
of righteousness afforded by the law, blameless. But 
whatsoever things were advantages to me, these have I 
reckoned to be but loss. Yea, verily, I do moreover 
continually reckon all things to be loss because of the 
supereminence of the knowledge of Christ Jesus, my 
Lord, through whom I suffered the loss of all things and 
reckoned them but refuse, in order that I might gain 
Christ, and be found in him, not having my own right- 
eousness, that which proceeds from the law, but that 


1 His subsequent history negatives any notion that he went into 
Arabia to preach. It was not until fourteen years later that he ac- 
cepted fully and entered upon his mission to the Gentiles. See 
Chronological Table on p. xi. 


PAUL’S EDUCATION AND CONVERSION 41 


which is through faith in Christ, the righteousness which 
proceeds from God and is founded upon faith; that I 
may know him, and the power of his resurrection, and 
the fellowship of his sufferings, being conformed unto 
his death, if possibly I might attain to the resurrection 
from the dead; not that I have already attained Christ, 
or am already perfected, but I press on if also I may 
lay hold on that for which I was laid hold of by 
Christ.” ? 

From this retreat Paul came out to enter on his 
missionary career, bringing with him some of his 
old Jewish prejudices, bringing also the Levitical 
forms of speech in which he had been educated. 
It often happens that a man retains the forms of 
utterance of his early education when the spirit 
within him has been entirely revolutionized. Thus 
Paul still used rabbinical phraseology, still cast 
much of his thought in rabbinical forms, and still 
entertained to some extent the rabbinical concep- 
tions of the Messianic kingdom. He did not at 
first understand his mission as the Apostle to the 
Gentiles, or, if he did, he did not enter upon that 
mission. Eight or ten years appear to have passed 
away between the time of his return from Arabia 
and the first true missionary journey of which we 
have any record in the Book of Acts.” 

He began preaching in Damascus. But perse- 
eution soon arose against him there. He came 

1 Phil. iii. 4-12. 

2 Probably more rather than less. Lightfoot makes the period 


eleven years, Biblical Essays, p. 221. 
See Chronological Table on p. xi. 


42 PAUL THE APOSTLE 


near paying the penalty of his bravery with his 

life. Damascus was a city surrounded by walls. 
. On these walls were houses with windows looking 

out upon the country beyond. In one of these 

houses, as a good Providence had ordered it, lived 

a Christian, and Paul was let down out of the win- 

dow of one of these houses, beyond the wall, and 

so escaped from the guards who were watching the 
| gates to apprehend him.! Thence he went up to 
Jerusalem. But he was driven out of Jerusalem 
also ;? if he had stayed there, he would have fol- 
lowed Stephen to a martyrdom sooner than he did. 
Thence he went up to Tarsus, his native city. 
Some time elapsed; what occurred during this 
time we do not know. He next appears in Anti- 
och, a pagan city, given over to philosophy, art, 
and pleasure.2 Here was a little church where the 
followers of Jesus had been gathered, some of them 
originally pagans, some of them Jews. Satire was 
a prevailing form of humor and a common sub- 
stitute for argument in those days, and this sect 
that thought they were going to revolutionize the 
world and bring in the Messianic kingdom were 
satirically called Christians, —that is, Messianists.* 


1 Acts ix. 24, 25. 

2 Acts ix. 29. Comp. xxii. 21. 

8 Acts xiii. 1, 2. 

4 The word “ Christian” occurs in the N. T. only three times; 
Acts xi. 26; xxvi. 28; 1 Pet. iv. 16. Its satirical use by Agrippa, 
and Peter’s use of it, as well as the reputation of Antioch for coin- 
ing derisive epithets, combine to support the interpretation here 
given of the origin of the term. 


PAUL’S EDUCATION AND CONVERSION 48 


This little church said to Paul, or Paul said to the 
little church, or God said to both and they both 
heard and listened, Send Paul and Barnabas on a 
mission to the heathen. It was the first foreign 
missionary effort. All the arguments that have 
ever been made against missionary effort since were 
tenfold stronger then. But they did not avail 
against the spiritual enthusiasm of this church. 
Paul received his ordination to missionary service 
at a prayer-meeting without a single Apostle there 
to give him the benediction ; it is doubtful whether 
a single Apostle in the Christian Church would 
have given him a benediction had he been there. 
And so he started forth to convert the world before 
the Messiah should come again. 


CHAPTER III 
PAUL THE MISSIONARY 


Ir is not within the province of this volume to 
trace chronologically the history of Paul’s mission- 
ary travels. Only in brief outline can I indicate 
some of the general features and characteristics of 
the fifteen years of life of which we have any record 
in the New Testament. It ends with Paul’s first 
imprisonment at Rome. ‘Tradition reports further - 
missionary journeys, and his final death as a mar- 
tyr by the headsman’s axe under Nero, in the six- 
tieth year of his age, A. D. 67 or 68. 

In these missionary journeys he preached wher- 
ever he could. Generally, whenever he went into 
a town or city, he first looked up his Jewish bre- 
‘ thren.! In some of the larger cities there was a 

Jewish synagogue. He was a Jewish rabbi, recog- 

nized as such, — probably wore some insignia which 

served to designate him as a rabbi, so that when 
he was seen in the synagogue he was invited to 
the platform to address the congregation. If he 
was refused a hearing in the synagogue, or was in 
_ a city in which there was none, he would preach in 
‘| the market-place. Every Greek and Roman city 


1 Acts xiii. 14; xiv. 1; xvi. 13; xvii. 1, 2. 


PAUL THE MISSIONARY 45 


had a market-place, where ideas as well as goods 
were interchanged with great freedom. Here Paul 
often talked with people in groups, as he could find 
them. Sometimes he took a private house of his 
own, but oftener found his way into the private 
house of some one who was already of his way of 
belief, and there talked to the people gathered to 
hear him. On one occasion he hired a Greek 
schoolhouse which had probably been abandoned 
by its teacher.! He did not confine himself, how- 
ever, to preaching ; indeed, the preaching was the 
lesser part of his work. He did a great deal of 
what we call personal.work. He went from house 
to house. He talked with people singly or by twos 
and threes. He had no Anglo-Saxon dread of 
enthusiasm; was not afraid of emotion; talked to 
men, oftentimes with tears-in- his eyes. For he 
was on fire with a passionate fervor, and he urged 
his disciples also to be fervid.? 

When he preached to the Jews, he followed very 
much the line of argument which Stephen had 
followed. It is interesting to compare Stephen’s 
speech, delivered at the time of his martyrdom, and 
the first sermon preached by Paul in a synagogue.® 
They run along the same lines. Paul begins as 
Stephen began, with the history of Israel; he 
shows how Israel had been expectant of a Messiah, 
and yet how it had been characterized by unbelief 


1 Acts xiv. 8-18; xvii. 17; xviii. ἢ; xix. 9; xx. 7-12. 
2 Acts xx. 18-20; Phil. iii. 18; Rom. xii. 11. 
8 Acts vii. with xiii. 15-41. 


46 PAUL THE APOSTLE 


and in all its history had been disobedient to God 
and recalcitrant; breaks off the history before it is 
completed ; states that the Messiah was born of 
the seed of David, as promised; that Israel has 
put him to death; and then bears testimony as a 
living, personal witness that this Jesus has risen 
from the dead. This appears to have been his 
habitual course of argument with the Jews in his 
earlier ministry. He bases his whole argument 
|for Christianity on the fact of the resurrection of 

, Jesus Christ, attested not by others, but by his 
own personal vision of and personal communion 
\with him as a living Messiah. 

When he preaches to the pagans, though he ends 
with the same prophecy of an approaching judg- 
ment, he pursues a different course. He does not 
refer to the Bible; says little about the Messiah ; 
speaks of Jesus, indeed, but of Jesus as one coming 
to fulfill the hopes and expectations to which pagan 
poets have given expression. The most notable of 
his reported sermons to the pagans is one delivered 
in Athens. Athens was the home of Greek philo- 
sophy and the centre of Greek worship. Petronius 
says that it was easier to find a god than a man in 
Athens; Pausanias, that there were more images 
in Athens than in all the rest of Greece combined ; 
and Xenophon that the whole city was an altar, a 
votive offering to the gods.2 It could not have 


1 Acts xiii. 830-87; xvii. 2, 8, 80, 31; 1 Cor. xv. 3-8. 
2 Pausanias writes about a century after Paul’s visit, but his 
description is doubtless applicable to the Athens of Paul’s time. 


PAUL THE MISSIONARY 47 


been long after Paul’s visit to Athens that the 
same Council of the Areopagus, which, on his visit, 
summoned him to give account of his heralding of 
“strange gods,” erected a statue to Nero, and in- 
scribed upon the Parthenon the legend “ The Coun- 
cil of the Areopagus, and the Council of the Six 
Hundred, and the Athenian People [to] Emperor 
Greatest Nero Cesar Claudius, Augustus, Ger- 
manicus, Son of God.” ! To a city with such no- 
tions of deity and thus pervaded by idolatry and its 
attendant priestcraft, comes Paul, and his heart is 
stirred within him by the ignorance and the super- 
stition which surround him. He talks as he has 
opportunity in the market-place. People listen. 
Crowds begin to gather about him. At length the 
university takes the matter up.? There was a 
council of the university which had authority to 
regulate religious teaching in Athens; and this 
council summons Paul to give account of himself. 
He is not, indeed, put on trial; he is not charged 
with any crime; but the question is raised, What 
right has he to teach? he is no scholar, no gradu- 
ate from any Greek school, and he knows very 
little of Greek philosophy. The people compare 
him to a little bird that picks up a crumb here and 
a crumb there; a petty plagiarizer, they call him.® 

1 See Century Magazine, June, 1897, pp. 301-309. 

2 For the grounds of this interpretation of the trial, see Dr. 
Ramsay’s St. Paul the Traveler and the Roman Citizen, pp. 241- 
249. 


8. Acts xvii. 18, “ Babbler” is literally ‘‘ seed-picker.” It is ἃ 
word of Athenian slang, applied to a quack teacher who retailed 


48 PAUL THE APOSTLE 


Others, more seriously, charge him with being a 
setter-forth of strange gods,—a crime for which 
Socrates had died four hundred years before. The 
council lay hold upon him and lead him up to the 
great platform where the tribunals are wont to be 
held, and, surrounding him in a circle and standing 
him in the midst, they ask him to give account of 
himself and state what his doctrines are, that they 
may consider whether he shall have license to go 
on any longer in this university town. And this 
is his answer : — 


“Ye men of Athens, in every point of view I see you 
more than others reverential to the gods. For, passing 
through your city and looking about upon the objects of 
your worship, I found here even one altar on which was 
inscribed ‘To an unknown God.’ Whom, therefore, 
without knowing him ye worship, him declare I unto you. 
The God that made the world and all things therein; he 
that is lord of heaven and earth, in no handmade temple 
dwells, neither by human hands is served, as though he 
needed aught — he who himself gives life and breath and 
all things, and has made of one blood all the nations of 
the earth that they may dwell together, and has fixed the 
appointed seasons and limits of their abode; that they 
should seek God, if haply they might feel after him, and 
find him, though he be not far from every one of us. For 
in him we live and move and have our being; as certain 
also of your own poets have said, ‘ For we are also his 


scraps of learning which he picked up at haphazard and re- 
peated. Dean Farrar renders it “‘ picker-up of learning’s crumbs.” 
See Ramsay’s St. Paul the Traveler and the Roman Citizen, pp. 
242, 243. 


PAUL THE MISSIONARY 49 


offspring.’ Inasmuch, then, as we are the offspring of 
God, we ought not to think that the Godhead is like unto 
gold, or silver, or stone, graven by art and man’s device. 
And the times of this ignorance God overlooked ; but he 
now commandeth all men everywhere to repent, because 
he hath appointed a day in the which he will judge the 
world by that man whom he hath ordained, giving assur- 
ance unto all in that he hath raised him from the dead.” } 


It has often been noticed with what characteristic 
skill Paul approaches this council, how he com- 
mends their reverence for the gods, quotes their 
own poets, and leads them toward that to which he 
would direct them, the revelation in Jesus Christ 
of the God whom, though unknown, they worship. 
But when he speaks of the resurrection of the dead, 
they will hear him no more; and so he goes his 
way. Thissermon may be taken asa type of Paul’s 
spirit in dealing with the pagan world, as the other 
may be taken as a type of Paul’s method of dealing 
with the Jewish world. With this message, the 
same in its outcome, though so different in its ap- 
proach, he travels from city to city and province to 
province. 

In this missionary work he has some great ad- 
vantages. ᾿ 

The world is practically one, and under one gov- 
ernment. He can travel where he pleases. There 
are no boundaries that he dare not passover. The 
time has gone when a man is regarded as a foe if 
he passes out of his own country into another, for 


1 Acts xvii. 22-31. 


50 PAUL THE APOSTLE 


all the countries in which Paul traveled are parts 
of the one great Roman Empire. 

And Paul himself is a Roman citizen. His father 
and his mother were Jews, but they had become 
Roman citizens. How we do not know. Perhaps 
they had paid a great price for it. More probably 
they had been captured in war, and thus became 
Roman slaves, and then for some service rendered 
had been manumitted.!. And when the Roman 
slave became a freeman, he became a Roman free- 
man. So, while Paul was born and raised reli- 
giously a Jew, his citizenship was Roman; as the 
children of a Russian Jew who has come to this 
country and here been naturalized, are American- 
born citizens, though of Jewish parentage. Of this 
fact Paul more than once takes advantage.” But 
this is not the most significant effect of his Roman 
citizenship upon him. It makes him cosmopolitan. 
He realizes himself ag belonging Ta the world. He 
has a certain pride in his Roman citizenship, and 
this Roman .citizenship and the pride which it 
brings with it has enlarged his horizon and made 
him a greater man than he could have been simply 
asa Hebrew. He refers to Roman citizenship more 
than once in his epistles, and to the privileges which 


1 Paul's frequent references to slavery (Rom. i. 1; vi. 16, 20) 
and his evident sympathy with slaves (Ephes. vi. 5,8; Col. iii. 
22-25 ; Philem. 12, 16) indicate his intimate familiarity with the 
conditions of servitude. 

2 Acts xvi. 37; xxii. 25. Comp. xxiii. 27; xxv. 11,16. Be- 
cause he was a Roman citizen he was beheaded, not crucified. 


PAUL THE MISSIONARY 51 


it confers, as illustrations of citizenship in the 
kingdom of God.! 

Moreover, the language of the world — that is, 
the language of the cultivated world — was one. 
There were many dialects, and the common people 
were far apart from one another linguistically, but 
the people of culture spoke the Greek language 
throughout the Roman Empire, much as fifty years 
ago the people of culture in Europe spoke the 
French. And Paul spoke Greek like a Greek, not 
like a Hebrew. He was born in a Greek city, was 
brought up with Greek surroundings, and had the 
apparent culture of a Greek. When the mob set 
upon him in Jerusalem, and he was rescued by the 
soldiery, and turned to the officer and asked, May 
I speak to them? the officer was surprised, and 
replied, Canst thou speak Greek 32. The moment 
he spoke in Greek the officer paid respect to him. 
He said to himself, This is a different man from 
what I had thought; he is a man of culture. The 
ability to speak the Greek language as a Greek 
marked its possessor as belonging to the upper class. 

It is probable that he was by no means a poor 
man. It is true that he was a tentmaker; that at 
times he labored with his own hands; true that 
he says nothing himself about his possessions. 
But the indications are unmistakable that he was a 
man of some competence. A man could not now, 


1 Phil. iii. 20, Rev. Ver. ; Ephes.ii. 19. See Lightfoot’s Biblical 


Essays, pp. 203, 204. 
2 Acts xxi. 37. 


52 PAUL THE APOSTLE 


and could not then, travel throughout Greece and 
| Rome without money. He traveled in good fashion. 
When he went up to Rome, he took two compan- 
ions with him as his slaves.!_ He appealed to Cesar. 
It was an expensive proceeding to appeal to Cesar.? 
Paul took the appeal without any hesitation, — Paul, 
who had said again and again, I will not be a bur- 
den to the Church, and will not take charity from 
them. Paul was not a man to take an appeal to 
Cesar and then ask the churches to pay the bills. 
Paul was put in prison, and Felix held him there 
because he expected a bribe. Felix did not expect 
a bribe from poor men. This Paul was no un- 
‘\kempt, ragged, poverty-stricken wanderer. He 
)was a Greek gentleman of culture, a Roman citi- 
‘/zen of dignity, a gentleman of adequate means for 
leisurely and measurably comfortable travel.’ 


1 For evidence of this, see Ramsay’s St. Paul the Traveler and 
Roman Citizen, p. 316. 

2 “ An appeal to the Supreme Court could not be made by every- 
body that chose. Such an appeal had to be permitted and sent 
forward by the provincial governor ; and only a serious case would 
be entertained. But the case of a very poor man is never esteemed 
as serious, and there is little doubt that the citizen’s right of appeal 
to the Emperor was hedged in by fees and pledges.” Ramsay 
thinks that the object of Paul’s appeal was to receive an imperial 
judgment in favor of religious liberty. ‘* Paul had weighed the 
cost; he had reckoned the gain which would accrue to the Church 
if the Supreme Court pronounced in his favor; and his past expe- 
rience gave him every reason to hope for a favorable issue before a 
purely Roman tribunal, where Jewish influence would have little 
or no power.” — Ramsay: St. Paul the Traveler and Roman Citi- 
zen, pp. 310-312. 

8 The fact that he worked at times with his own hands to add to 


PAUL THE MISSIONARY 53 


At the beginning of his career the spirit of Rome 
was a spirit, not of toleration, but of that indiffer- 
ence which at times serves almost as good a purpose. 
Rome did not care for the conflicts of religions. 
There were a number of deities and a number of 
religions, and it was the early policy of Rome to 
allow every people to have their own religion and 
their own gods. When the Jews brought complaint 
against Paul that he was interfering with their 
religion, and brought him before Gallio in Corinth, 
Gallio said, If it were a question of misdemeanor or 
crime, reason would that I should bear with you ; 
but if it is a question of words and of names and 
of your law, ye yourselves will look to it; for I 
have no mind to be a judge of such matters; and 
he drove them from the judgment seat.1_ In the 
Book of Acts Paul is never accused merely of being 
a Christian. That is not the charge against him. 
He is accused of being seditious, of turning the 
world upside down, of inciting men to violence, of 
interfering with trade.? If it had been sufficient 
simply to say that he was a Christian, these false 
charges would not have been invented. It was not 
his income (Acts xviii. 3; xx. 34; 1 Cor. iv. 12; 1 Thess. ii. 9; 
2 Thess. iii. 8) is not inconsistent with the belief that he was not 
wholly dependent on such labor; and he habitually refused to 
depend on the churches. 1 Cor. ix. 12; 2 Cor. xi. 9; Phil. iv. 
17. 

" Acts xviii. 12-17. 

2 Acts xvi. 20, 21; xvii. 6, 7; xix. 26, 27, 37, 38; xxiv. 5, 6. 
Ramsay in The Church inthe Roman Empire has given a very clear 
account of the gradual rise of persecutions against the Christians 
as Christians. 


54 PAUL THE APOSTLE 


until toward the latter part of Paul’s historical 
career that in Rome Christians were persecuted 
simply because they were Christians. The indica- 
tions are that this form of persecution was first 
instituted by Nero, to deflect the growing indigna- 
tion against himself because of the burning of 
Rome. His decree, once issued, remained a part of 
the imperial policy, sometimes enforced, sometimes 
unenforced, until well on to the time of Constantine. 
But not until Paul’s first imprisonment in Rome 
had that decree gone forth. 

Nor was there at first any very strong religious 
opposition to Paul on the part of the pagan peoples. 
The people cared very little about their religion. 
The philosophers had long since abandoned it. 
The wits made fun of it. The gods were ridiculed 
by the comedians. And the people were tired of it. 
It was maintained by the priesthood, and for their 
own benefit. When there appeared a man saying, 
Here is a new faith, the people were ready to listen. 
The sinew of the old faith had relaxed ; the arms 
of the old religion were paralyzed ; the old religion 
was decrepit. 

Add to this that the appeal of Paul was, in the 
main, to the poorer classes. His congregations 
were made up, he tells us himself, not of the rich 
or the strong or the wise or the noble, but of the 

1 The attitude of Rome toward the old religion is well epitomized 
by Gibbon in his famous sentence, “ The various forms of worship 
which prevailed in the Roman world were considered by the peo- 
ple as equally true ; by the philosophers as equally false ; and by 
the magistrates as equally useful.” 


PAUL THE MISSIONARY 55 


poor and the outcast.1 The religion he taught ad- 
dressed itself to the freedmen, to slaves, to the out- 
cast of society. Its message to them was, You 
yourselves are sons of God. Peasants, I bring you 
a Messiah who was himself a peasant. Carpenters, 
I bring you a man who was the son of a carpenter. 


world, in which you are to share. 

With this message was another like it: Death 
does not end all; there is a life beyond; and we 
know that there is such a life because we know the 
man who was dead and lived again. The power of 
Christianity inspired by this faith in the resurrec- 
tion of Jesus Christ it is hard for us now to realize. 
Eighteen centuries have intervened between our- 
selves and the living witnesses of the resurrection. 
But then they were living. 

And yet there were difficulties which Paul had 
to encounter, and many of them. It was not plain 
or easy work. He has given us in one graphic 
picture, in very few words, his experience : — 


“ At the hands of the Jews five times received I forty 
stripes save one; thrice was I beaten with rods; once 
was I stoned; thrice I suffered shipwreck ; a day and a 
night have I spent inthe deep. In journeyings ofttimes ; 
in perils of rivers; in perils of brigands ; in perils from 
my kindred; in perils from the Gentiles; in perils in 
the city; in perils in the desert; in perils on the sea; 
in perils among false brethren; in toil and weariness; in 


} 1 Cor. i. 26-28. 


56 PAUL THE APOSTLE 


sleeplessness ; in hunger and thirst; in fastings ofttimes ; 
in cold and nakedness; not to mention that which is 
added to these, and which presses upon me day by day, 
the care of all the churches.” ἢ 


Financial interests were interfered with, and took 
umbrage at the interference. Christianity has al- 
ways had to contend more or less against what men 
call vested interests. This has been true ever since 
its birth. Pliny, in his letter to Trajan, written 
about the year 112, complacently commends the 
success of his persecution of the Christians, because 
as a result there had been a great increase in the 
demand for fodder for the cattle raised for sacrifice.” 
There is something humorous in this naive balan- 
cing of Christianity on the one side and the sale of 
fodder for cattle on the other, and this estimate of 
Christianity, in the view of so thoughtful a Roman 
as Pliny, as the lighter weight of the two. This 
antagonism of moneyed interest was a prime factor 
in the opposition which Paul had to encounter. It 
was because the masters of the poor insane girl saw 
that their gain was gone when the devil was cast 
out of her that Paul was arrested and beaten at 
Philippi. It was because the sales of the images 
of Diana were interfered with that Paul’s compan- 
ions were mobbed at Ephesus.® 

Financial interests were perhaps less venomous 
than race prejudice. The hostility between Jew 

1 2 Cor. xi. 24-28. 


2 See Ramsay’s The Church in the Roman Empire, pp. 196-201. 
3 Acts xvi. 19; xix. 24-28. 


PAUL THE MISSIONARY 57 


and Gentile was great. The anti-Semitic prejudice 
of our own time affords but a mild illustration of 
the anti-Gentile prejudice in the time of Paul among 
the Jews. When he said to the Jews, The G 5 
also are God’s children and are sharers of his love 
and have an inheritance in his kingdom, they rose 
in wrath against him.!_ Even the Christian Church 
yielded him but a scant and half-hearted support. 
One faction in it was always bitterly opposed to 
him, the more bitterly because its opposition was 
conscientious. This opposition was intensified and 
strengthened by the conservative element in the 
Church, which thought that Paul had gone quite 
too far when he disregarded the whole ceremo- 
nial law, and, without claiming any special divine 
authority, discarded that rite of cireumcision which 
had come down to them with the sanction of Mosaic 
enactment and of centuries of practice.2— Whether 
pagans could become Christians at all unless they 
first became Jews was seriously doubted. A great 
council was held in Jerusalem to consider this ques- 
tion. A quasi-liberality finally triumphed in this 
council, and it expressed the judgment that pagans 
might become Christians provided they abstained 
from meats offered to idols, and from blood, and 
from things strangled, and from fornication. The 

1 Acts xiii. 47-50; xiv. 4,5; xvii. 5. 

2 Acts xv. 1; Gal. ii. 3, 4. 

® Acts xv. 23-29. This was not a church council in the ecclesi- 
astical sense of that term. The churches of Palestine were not 


represented. It was simply a meeting of the church at Jerusalem 
to answer the questions brought to them by Paul and Barnabas 


58 PAUL THE APOSTLE 


resolutions were given to Paul and Barnabas to 
carry to the Gentile churches. Paul took them, 
but very soon quietly set aside three of these pro- 
hibitions. An idol, he told his disciples, is nothing 
in the world, and meat offered to an idol is just as 
good to eat as any other meat; but, if it disturbs 
the conscience of these weaker brethren, — so with 
gentle satire he characterized the Apostles at Jeru- 
salem, — forbear from eating for love’s sake.1 

In all this career, with the difficulties and the 
dangers which he had to confront, the character- 
istics of Paul stand out luminous in the fragmentary 
sketches which history furnishes us of his career 
and character. He had passion and intensity, but 
great self-poise; versatility, but steadiness; schol- 
arly tastes, but great presence of mind in sudden 


emergencies. He was equally at home before the 


\ 


university in Athens, before a Jewish audience in a 
great synagogue, before a group of pious women by 
the riverside, and before Festus or Felix in a semi- 
‘royal court. He captivated men by his personal 
magnetism ; arrested them by his quiet calmness in 
times of peril. In Jerusalem he is about to be 
scourged under orders of the chief captain. As 
they are binding him, Paul quietly asks the cen- 
turion, “Is it lawful for you to scourge a Roman 
whether the present representatives of that church really repre- 
sented them in saying: Except ye be circumcised ye cannot be 
saved. Acts xvi. 1-3. Paul declares explicitly that he would not 
have submitted his judgment on the main question to any one, 


whatever authority he might claim. Gal. i. 8, 9; ii. 11-14. 
1 1 Cor. viii. 4, 7-12. 


PAUL THE MISSIONARY - 59 


uncondemned ?”’ and the centurion, alarmed for his 
own safety, goes straightway to report to the chief 
captain! Forty Jews have taken a vow that they 
will eat nothing and drink nothing until they have 
killed Paul. His nephew learns that they are 
lying in wait, gets access to the captive in the 
castle, and reports the news to him. Paul calls 
the guard and says, “Take this young man unto the 
chief captain, for he has a certain thing to tell 
him.”2 The guard is increased, and Paul is 
brought safely to his destination. I suspect the 
Jews broke their vows and did eat something, 
though Paul was not killed. 

These qualities of courage, of poise, of magnetism, 
of versatility, receive perhaps their most dramatic 
illustration in the story of his shipwreck. He is 
put on board ship as a prisoner. He carries his 
two companions with him as body-servants. He is 
at once made friends of by the centurion, who takes 
him into his counsel when they debate whether they 
shall sail from a given port or not. The centurion, 
who is the commander of this government ship, 
decides that they shall set sail in spite of Paul, for 
the captain of the ship counsels it. The storm 
comes on; they are in bitter stress of weather ; all 
hope is gone ; they are in utter despair. Then it is 
that this little, bent, half-blinded Jew goes about 
among the frightened sailors and soldiers and says, 
Be of good cheer; my God has given me a vision, 
and sent me a message; we shall all be saved. 

1 Acts xxii. 25-29. 2 Acts xxiii. 17. 


60 PAUL THE APOSTLE 


When some sailors under pretense of carrying 
anchors out of the bow let down a small boat into 
the sea, that they may get into it and escape, it is 
Paul who detects the cowardly fraud and calls 
the attention of the centurion and the soldiers 
to the deserters, and. with a sharp cut of the sword 
the rope is severed and the boat drifts away into the 
night. It is Paul, too, who as day dawns makes 
his way about the slanting and slippery decks and 
| distributes bread among the cowering groups, fam- 
ished and frightened, and calmly asks the blessing 
_ of his God upon the meal, amid the roaring of the 
tempest.t 
This man is no lay figure on which philosophy 
hangs like clothes on a skeleton in a dry-goods 
indow. He is a hero, a gentleman; Coleridge 
calls him the gentleman with the finest manners of 
any man upon record, — cultivated, refined, heroic, 
‘ versatile, magnetic; a born interpreter of truth, a 
‘leader of men, a creator of life, an epoch-making 
i genius.” 

1 Acts xxvii. Consult Mr. James Smith’s admirable monograph 
on The Voyage and Shipwreck of St. Paul. 

2 “The Paul of Acts is the Paul that appears to us in his own 
letters, in his ways and his thoughts, in his educated tone of pol- 
ished courtesy, in his quick and vehement temper, in the extraor- 
dinary versatility and adaptability which made him at home in 
every society, moving at ease in all surroundings, and everywhere 
the centre of interest, whether he is the Socratic dialectician in the 
agora of Athens, or the rhetorician in its university, or conversing 
with kings and proconsuls, or advising in the council on shipboard, 


or cheering a broken-spirited crew to make one more effort for 
life. Wherever Paul is, no one has eyes for any but him.” — Ram- 


PAUL THE MISSIONARY 61 


say’s St. Paul the Traveler and the Roman Citizen, pp. 21, 22. For 
illustrations of traits of character furnished by incidents in his 
life, see Acts xiii. 10; xiv. 15; xvi. 3, 25, 37; xvii. 16; xviii. 5, 
9, 18; xix. 30; xx. 20-31; xxi. 37-40; xxiii. 17; xxiv. 10 ff, 
25; xxv. 10, 11; xxvi. 2 ff., 29; xxvii. 10, 21 ff., 31, 33-36 ; xxviii. 
3-5, 17 ff. They illustrate his passionate nature, strong emotions, 
self-poise, presence of mind, courage, tact, oratorical skill, quick- 
ness in repartee, versatility, consecration, devotion to his cause. 


CHAPTER IV 
THE EARLY CHURCH ὦ 


Paut’s letters were for the most part written to 
certain primitive churches. What was the charac- 
ter of these churches ? 

When we speak of a church, we think of a highly 
organized body, Presbyterian or Episcopal or Con- 
gregational or Roman Catholic, with a clearly 
defined ecclesiastical power vested somewhere, — in 
the congregation, or the session, or the wardens, or 
the priest ; with officers elected: to perform certain 
specified functions ; with a creed, written or tradi- 
tional, long or short ; and with some order of ser- 


1 Authority for most of the statements in this chapter may be 
found in Dean Alford’s Greek Testament, Dean Stanley’s Christian 
Institutions, Dr. Hort’s The Christian Ecclesia, Professor Hatch’s 
Influence of Greek Ideas and Usages upon the Christian Church, 
The Organization of the Early Christian Churches, by the same 
author, Bishop Lightfoot’s The Christian Ministry, and Professor 
A. V. G. Allen’s Christian Institutions. These are all Episcopal 
scholars of acknowledged authority in the department of Church 
history. It may be fairly said that now substantially all scholars 
who treat ecclesiastical history as other history is treated by scien- 
tific scholars, that is, as a development, agree in the general view 
underlying the picture of the early churches presented in this 
paper. For the opposite view the student may be referred to 
The Church and the Ministry, by Canon ar and Sacerdotalism, 
by Canon Knox-Little. 


THE EARLY CHURCH 63 


vice or ritual, simple or complex. And when we 
read that Paul wrote letters to the churches, we 
imagine such organizations as now exist, — Congre- 
gational or Presbyterian or Episcopal or Papal. 
But, in fact, there was no well-organized body of 
Christians whatever when Paul began his mission- 
ary tour, and certainly none during the earlier years 
of his missionary tour, when he wrote the first of 
his letters. The latest of his letters was written 
probably before a. D. 68, about which time his mar- 
tyrdom took place,! and the church did not grow 
into any definite organization before the middle of 
the second century, probably not so early as that. 
Christ formed no ecclesiastical organization. 
This is not equivalent to saying that he formed no 
church, — a question I do not consider; but he 
prescribed no rules for church government. Twice, 
and only twice, he referred to a church,” but in 
prophetic terms, as to something future ; but how 
it was to be organized, what were to be its officers, 
and what its functions and its duties, he never said. 
He appointed no officers. Once, in Galilee, he sent 
twelve of his disciples to preach in the villages, 
while he preached in the cities. Once, in Perea, 
a larger district, with a more scattered and diverse 
population, he appointed seventy to go, two by two, 
on a similar itinerant mission. But the one organ- 
ization was, so far as the gospel indicates, as tem- 


1 This is Bishop Lightfoot’s date ; some scholars would put it 
a little earlier. 
2 Matt. xvi. 18; xviii. 17. 


64 PAUL THE APOSTLE 


porary as the other ; it was created for a particular 
purpose, and ceased to exist when that purpose had 
been served. Christ prescribed no creed, nor any- 
thing like a creed. He taught truths, but he never 
systematized or formulated truth. He prescribed 
no ritual, and nothing like a ritual. His disciples 
did, indeed, come to him once, saying, “Teach us, 
Lord, to pray ;” and he said, “ After this manner 
pray: begin with reverence for your Father; then 

k him for what things you want. Are you hun- 
gry, ask him for bread ; are you perplexed, ask him 
for guidance; are you tempted, ask him for deliy- 
erance; have you sinned, ask him for forgiveness. 
Tell him what things you have need of. That is 
“all; that is prayer.” We have converted this in- 
struction into a liturgy ; and we have a right so to 
do. But it is our liturgy, not Christ’s, though it is 
made out of Christ’s general instructions. As he 
neither framed an organization, formulated a creed, 
nor established a ritual, so he appointed no officers. 
Whatever may be the meaning of the somewhat 
enigmatical declaration, “‘ Thou art Peter, and upon 
this rock I will build my Church,” the immediately 
succeeding history makes it clear that neither Peter 
nor the rest of the twelve thought that it gave him 
any supremacy, or appointed him to any permanent 
office, or conferred on him any power to appoint a 
successor. 

When Christ died and rose again, his disciples 
were inspired by the resurrection with a new hope 
and a new faith. They did not at first lose their 


THE EARLY CHURCH 65 


Jewish conception of a Messiah who was to come 
in power and glory and set the world right. They 
had no conception of any necessity for organization, 
and accordingly they formed none. They loved 
Christ, expected him him to come at any moment, and 
in this expectation met together in loving fellowship. 
They had, of course, no church buildings. They 
generally met in private houses. Sometimes they 
would get a hall or a schoolhouse; or perhaps a 
whole Jewish synagogue would become practically 
converted to Christianity, and the synagogue build- 
ing would become a Christian church. As perse- 
cution came on, they carried on their worship in 
secret places. Thus in time the Catacombs became 
to them a kind of solemn cathedral. They had no 
ritual. Their mectings were much more like mod- 
ern prayer-meetings than like modern church ser- 
vices. They sang together, sometimes the Hebrew 
psalms; sometimes some prophet would write a 
Christian psalm or adapt a Hebrew psalm to Chris- 
tian use. They instructed one another. Any one 
might speak; any one might preach. There was 
no ordination ; there were no officers. 

These early Christians had no creed. They had 
no membership; there was no organization to be- 
long to. When a man was converted, he was bap- 
tized, not as a condition of joining the church, but 
as a sign of his profession of faith in Christ. When 
a Roman jailer at Philippi was baptized, he was 


1 Acts ii. 42, 46, 47; iv. 23-31; xx. 7, 8; Ephes. v. 19; Col. 
iii. 16. 


66 PAUL THE APOSTLE 


not admitted to a church. There was no church 
at Philippi to which he could be, admitted. He 
was baptized as a solemn and sacred way of de-— 
claring his faith in the Messiah.! This baptism at 
first and for many years was only of adults; at a 
later period came in the baptism of infant children.” 
Baptism was generally by immersion, but it is by 
no means clear that it was ever by submersion. The 
earliest picture we have of baptism is one upon the 
walls of the Catacombs, in which John the Baptist 
and Jesus are represented as standing up to their 
waists in the river Jordan, while John pours water 
on the head of Jesus. It is not at all improbable 
that the earliest form of baptism was one which 
has now utterly gone out of use in our churches, 
—a method of immersion coupled with pouring. 
Certainly sprinkling was in the Apostolic Church 
unknown. 

The Greeks had their voluntary associations, 
which were sometimes charitable, sometimes reli- 
gious, sometimes social. They were a festive people, 
and these gatherings were generally accompanied 
with a meal. The Hebrews were also a festive 
people. Their religious forms and ceremonies were 
accompanied to a remarkable degree with eating. 
| They believed in it as a means of unloosening the 
᾿ tongue and uniting people in good fellowship, and 


1 Acts xvi. 30-383; comp. Acts viii. 36-38 ; x. 47, 48. 

2 See Dean Stanley’s Christian Institutions, chap. i. 

3 See Smith’s Dict. of Christian Antiquities, art. “ Baptism ;” 
Lundy’s Monumental Christianity, pp. 62, 63, 385-387. 


THE EARLY CHURCH 67 


in this they were wise. So these early Christians, 

meeting together in private homes, and expecting 
the coming of the Messiah straightway to set the 

world right, not only sang hymns, repeated together 

extracts from the Hebrew psalms, and administered 

baptism as a sign and token of faith in Christ, but 

sat down to a common table together. And when 

they did thus break bread together, they remem, 
bered that night when Jesus Christ sat with the 

twelve, and brake bread with them, and passed them 

the bread and the wine. But as yet this simple 

social supper had not become a sacrament. It was 

not administered by a priest ora minister. No one 

was appointed for that purpose. Even as late as 

the latter half of the second century Tertullian 

claims that the laity are priests, and when there 

are no clergy present_may perform all the priestly 

functions.1_ He was more radical than most minis- 

ters would venture to be in our time. 

Any one could administer baptism. Paul him- 
self was baptized by a layman? Any one could 
preach, and every disciple did.* The only ordina- 
tion was that well summed up in the Book of Rev- 
elation, ‘“‘ Whosoever heareth, let him say, Come.” Ὁ 
When the disciples were scattered, they went every- 
where preaching their simple doctrine. It does not 


1 Allen’s Christian Institutions, p. 126; comp. 82; comp. Hatch 
on Organ. of Early Chs. p. 124; Dean Stanley, Christian Insti- 
tutions, p. 46. 

2 Acts ix. 17. 

8. Acts vi. 5, 9, 10; viii. 4, 

4 Rey. xxii. 17. 


68 PAUL THE APOSTLE 


follow that this pattern is to be followed by us now. 
Preaching has changed its character. There are 

_ reasons why men should be especially educated as 
preachers. There are reasons why the Lord’s sup- 
per should generally be administered by persons 
appointed for the purpose. But in the primitive 
churches the story that the Messiah has come, that 
he has risen from the dead, that he will return 
soon, that he will set the world right— any one 
could tell. A theological education for such preach- 
ing was not required. 

Thus gradually churches grew up. Wherever 
there were Christians, they met in some private 
‘house, talked with one another, sang hymns to- 

‘\ gether, sat around a Christian festal board, and 
baptized those who accepted Christ as the Messiah. 
They required no ordination for preaching or for 
the administration of what we now call sacraments. 
Indeed, at first there was necessity for some pres- 
sure to be brought to bear upon these disciples to 
meet together. They hardly saw the necessity for 
it. They had no conception of the work that lay 
before them. So they were exhorted from time to 
time not to forsake the assembling of themselves 
together. But they were urged to do this, not 
because there was a great work to be done, but be- 

. cause the day of the Lord’s coming was at hand. 
When he came, it was well he should find his 
chosen ones in fellowship and communion. 

Gradually, however, the necessity for organiza- 


1 Heb. x. 25. 


THE EARLY CHURCH 69 


tion impressed itself upon the disciples. The first 
pressure came from the distribution of charity. 
These early Christians were almost all of them 
poor, —freedmen, ex-slaves, half beggars. It is 
impossible for us to conceive the extent of the pov- 
erty in the Roman Empire. Those from whom the 
Church was chiefly recruited were the poorest of the 
poor. Now and then some rich man also accepted 
Christ as the Messiah. Those who were not quite 
so poor as the poorest contributed of their funds, 
and there began to be a distribution of goods. That 
is always a difficult thing. Done carelessly, it 
does more harm than good. It provoked the first 
controversy in the Christian Church. The Greeks 
said, ‘‘ The Hebrews are getting more than their 
share.” And the Hebrews answered them by say- 
ing, “ We will elect a commission of seven, all of 
whom shall be Greeks, and they shall take the 
whole matter into their own hands.” And so the 
first step toward an ecclesiastical organization was 
made.! 

There was also, as these assemblies for worship 
continued, a necessity for some one to supervise 
and direct the worshiping; to see that it was 
done in order; to prevent those from talking who 
had not anything to say,—quite an important 
function to be performed at times in religious as 
well as in secular gatherings. Thus there came to 

1 Acts vi.1-6. The names of these deacons are all Greek, which 


indicates, though not conclusively, that they were Greeks, not 
Hebrews. 


70 PAUL THE APOSTLE 


be an officer in the worshiping assembly who had 
oversight over the worship as well as over the 
charity. Still further oversight was required. It 
was a migratory period. Men traveled back and 
forth — not as much as they do now, but still in no 
small measure —and men came from distant com- 
munities, saying, “ We are Christians ; help us.” 
Just as soon as there was money or food to be 
given, there were tramps ready to take it. Then, 
as now, it became necessary to have some one with 
courage and caution to see to it that the tramp was 
a worthy tramp, and the beggar a deserving beggar. 
Thus the local church adopted the method of giv- 
ing letters to any one who had been accustomed to 
worship with it; and when a man went away from 
home he took a letter from the overseer of his wor- 
shiping assembly, certifying that he belonged to 
the brotherhood at Ephesus or Rome, or wherever 
it might be. The officer who had the authority - 
to grant these letters very soon got, through that, 
power to determine who should receive the letters 
and who should not. 

Still further, after a little, the preaching ceased 
to be quite so simple as it was at first. Letters 
were written by various Apostles to different 
churches. Accounts were written of the life and 
teachings of Jesus Christ. These were sent, first 
to one church and then to another ; and the 
churches exchanged these letters one with another. 
There was a great deal more of fraud and forgery 
in that time than in ours, and pious forgery and 


THE EARLY CHURCH 71 


pious fraud were not considered altogether illegiti- 
mate. Thus false letters and false histories were 
foisted upon the people. There were letters pur- 
porting to come from Paul and from Peter, which 
Paul and Peter had never seen.! It was neces- 
sary that some one should have charge of these 
records, and this person who had charge of the 
records would naturally exercise some judgment 
whether the records were right or wrong. 

Thus, little by little, power grew in the hands of 
_ the overseer, or episkopos, as he was called, or 
bishop, as we call him now. At first he was the 
simple pastor, or overseer, or bishop, of a single 
cehurch.?, When the churches came into affiliation, 
he became the bishop of a group of churches in a 
town, and then of a larger district. Thus, grad-, 
ually, the oversight of the churches grew up: first, 
out of the necessity for care in the administration 
of charity; next, out of the necessity, for order in 
worship ; next, out of the necessity for determin- 
ing who were members of the nascent organiza- 
tions; and, finally, out of the necessity for deter- 

1 Even in the apostle’s lifetime. 2 Thess. ii. 2. 

2 Acts xx. 28. The word rendered overseers is episkopoi, else- 
where rendered bishops. It is generally conceded that episkopos 
or bishop and presbuteros or elder originally signified the same 
office. “That the presbuteroi (elders) did not differ from the 
episkopoi (bishops or overseers), is evident from the fact that the 
two words are used indiscriminately (Acts xx. 17, 28; Tit. i. 5,7), 
and that the duty of presbyters is described by the term epi- 
skopein, to take oversight of the flock.” Thayer’s Lexicon of the 


N.T. They were forbidden by Peter to exercise lordship over the 
churches. 1 Pet. v. 3. 


72. PAUL THE APOSTLE 


mining what were the legitimate documents and 
the real basis of religious instruction. 

In the earlier period the organizations grew in 
different forms, according to different localities. 
Broadly speaking, they were three. For these 
Christians, not having any idea of permanent work 
or permanent organization, naturally took on the 
form of organization common in the community in 
which they happened to live. There were three 
forms of organization current in the first century, 
—the Jewish, the Greek, and the Roman. The 
Jewish organization was oligarchic. The elders, 
or older men, came by a sort of natural prescrip- 
tion to exercise authority in the village and in the 
synagogue. It came to them through their charac- 
ter, somewhat as chieftainship comes in the North 
American tribes. They were not elected; they 
were not appointed; they grew into their office. 
But, having taken their office, they ruled. They 
were the judges ; had the power to discipline ; con- 
trolled the services of the synagogue; were the 
governing body. Where a Christian church was 
made largely of Jews, it took on the Jewish organ- 
ization. Then there were elders or presbuteroi, 
and these elders were themselves the governing 
body in the church. 

Greece, on the other hand, was a democracy. It 
is true that it had at this time passed under mo- 
narchical control, but it is also true that it main- 
tained its democratic spirit, and, wherever it could, 
something of its democratic institutions. Our town 


THE EARLY CHURCH 73 


meeting may almost be said to be borrowed from 
the early Greek democracies. Where Christians 
were mainly gathered out of a Greek community, 
they took on the Greek form of organization. Then 
the whole congregation gathered together; by a 
show of hands they elected their officers ; and these 
officers exercised the same kind of authority and 
control which they were accustomed to exercise in 
the Greek associations.! 

In Rome the organization was monarchical ; it 
was centralized. The government was administered 
on military principles; it was centred in one man 
in each city, one man in each province, and, finally, 
in one man over all, the Emperor, who was com- 
mander-in-chief of the empire. Where the church 
was made up of Romans, it took on the Roman 
form. Sometimes the man was elected ; sometimes 
he put himself into office by his superior influence, 
his superior power, or his superior tact. But, how- 
ever he secured the office, when he secured it, he 
was recognized, at first as the head of the local 
church ; then, subsequently, when one of several 
churches grew into prominence or other churches 
were organized from it, he became the head of the 
group of churches. Thus for a time there were the 
three forms of organization, more or less differen- 
tiated, — the Jewish, or oligarchic ; the Greek, or 
democratic ; the Roman, or monarchical. 


1 Acts xiv. 23; 2 Cor. viii. 19. Cheirotoneo, translated in Acts 
ordained, in Corinthians chosen, in classic Greek signifies to elect 
by a show of hands. 


74 PAUL THE APOSTLE 


When Paul began his preaching, this work of 
organization had not taken place. He was himself 
the instigator and inspirer of the life out of which 
the organization grew. He went from city to city 
and from province to province. At first, as soon 
as a few Christians were gathered together, he left 
them to tell to others the message he had told to 
them, and went on to the next city. And when 
those who had accepted the message gathered to- 
gether, they framed their own organization accord- 
ing to their own ideas. As the founder of the little 
household of faith, Paul exerted a potent influence 
over them. When they elected officers, they asked 
his advice. When maladministration crept in, he 
demanded reform, and in no ambiguous terms. 
But in the main it may be said of Paul that he was 
a poet and a preacher rather than an organizer or 
administrator. 

We are to conceive, then, of Paul as going from 
place to place, gathering a few people about him, 
inspiring them with his enthusiasm and his love for 
Christ, and, in the earlier part of his ministry, with 
his hope of Christ’s immediate return and the im- 
mediate establishment of the kingdom of God upon 
the earth. We are to conceive of him as visiting 
and living with these little bands, some of them 
converted Jews, more of them converted pagans, 
with no creed, no ritual, no order, nothing but a 
faith and an expectation. We are to conceive of 
him as getting word from time to time of difficul- 
ties which they had encountered, of dangers and 


THE EARLY CHURCH 75 


corruptions and false beliefs which had crept in 
among them, and then of his writing letters to 
them of counsel, of friendship, of encouragement, 
or of rebuke, as circumstances demanded. 

These letters of Paul have been studied as theo- 
logical treatises for many years; but they are not 
theological treatises. They are not in any proper 
sense of the term pastoral epistles or bishop’s letters, 
written with the authority of an ecclesiastic to the 
church over which he has a right to exercise con- 
trol. They are not literature and are not to be 
studied as literature. They were not written for 
literary purposes and have not literary form. They 
are letters of a friend written to friends. They 
are personal, affectionate, individual’ The writer 
never thought that they would last eighteen centu- 
ries. Henever thought that the Christian Church 
would last eighteen centuries. He never conceived 
for a moment that eighteen centuries would pass 
over the world before Christ would come again and 
set all things right. If he had, he would have 
written very different letters. They, perhaps, would 
have been more philosophical and less fragmentary, 
but they would not have tingled with life and been 
red with his own heart’s blood. 


CHAPTER V 
THE LETTERS TO THE THESSALONIANS 


ALMOST immediately after his conversion, Paul 
went to Arabia and began his study of the Old 
Testament prophets in order to reconcile his new 
view of the Messiah with the Scriptures; and as 
he re-read these Scriptures he got a new concep- 
tion of the extent, and in some measure of the 
nature, of the Messiah’s kingdom. He no longer 
believed that it would be for Israel only. He 
found in the Old Testament prophecies abundant 
evidence for the belief that the Messiah was to be a 
Saviour for other nations ; that the Gentiles should 
come to his light, and the heathen to the bright- 
ness of his rising. One brief prophecy from the 
Book of Isaiah, the forty-ninth chapter, may serve 
as a type of promises which, studied with an open 
mind, would give him this conception : — 


“ And he said, It is a light thing that thou shouldest be 
my servant to raise up the tribes of Jacob, and to restore 
the preserved of Israel: I will also give thee for a light 
to the Gentiles, that thou mayest be my salvation unto 
the end of the earth. Thus saith the Lord, the redeemer 
of Israel, and his Holy One, to him whom man despis- 
eth, to him whom the nation abhorreth, to a servant of 
rulers : Kings shall see and arise ; princes, and they shall 


THE LETTERS TO THE THESSALONIANS 77 


worship; because of the Lord that is faithful, even the 
Holy One of Israel, who hath chosen thee.” * 

With this new conception of the breadth and 
largeness of the kingdom, he started upon his mis- 
sionary tour to the Gentiles. But, although he had 
a new conception of the largeness of the kingdom 
which the Messiah was to initiate, there is no reason 
to think that he had a new conception of the nature 
of that kingdom or of the secret of its power and 
the method of its initiation. On the contrary, there 
is reason to think that he still entertained the old 
Jewish conception, so far as its nature and method of 
operation were concerned. What he believed, as 
we gather from his earlier writings and his sermons, 
was that the Jesus who had died and risen again 
would presently descend to the earth ; that he would 
bring with him the celestial forces from heaven ; 
that he would gather together Israel ; that he would 
put himself at the head of this army, celestial and 
terrestrial ; that he would conquer — utterly, abso- 
lutely, entirely, and forever; that he would extir- 
pate the enemies of God, and would reign King 
over kings and Lord over lords. It is not unrea- 
sonable to think that he was confirmed in this 
opinion by the reports which came to him of the 
trial of Jesus. In one passage dealing with this 
subject he says that he speaks “‘ by the word of the 
Lord.” This is very generally understood to mean 


1 Tsaiah xlix. 6,7. Paul refers to such prophecies in the O. T. 
of the ingathering of the Gentiles, in Acts xiii. 47; Rom. iv. 17, 
18; ix. 25-29; x. 11, 14-20; xv. 9-12, 21. 


78 PAUL THE APOSTLE 


by a revelation which had come to him from heaven. 
I do not think that is a correct interpretation. 
“The Lord,” in Paul’s use of the term, generally, 
if not always, means the Messiah. “The word 
of the Lord” means the teaching of this Messiah 
as it had been reported to him. How much he 
knew of the teaching of Jesus we cannot tell ; but 
we do know that he had reported to him not only 
the fact of the crucifixion, but the details of that 
crucifixion; for he refers to these details with 
some specificness. We do know that he knew of 
the facts of the resurrection and some details re- 
specting the resurrection. And it is reasonable to 
suppose that he knew the facts of the trial; that he 
knew that Jesus was arrested and put on trial for 
blasphemy ; that the nature of this blasphemy with 
which Jesus was charged was his claim to be the 
son of the living God; that when this trial pro- 
ceeded, no witnesses were found who could agree 
and whose testimony was adequate to justify a ver- 
dict of guilty even by a packed jury ; that then the 
high priest, violating the Jewish law, called Jesus 
himself to the stand and administered the oath, 
adjuring him “by the living God that thou tell 
us whether thou be the Messiah, the son of God;” 
that Jesus replied, “1 am, and ye shall see the 
Son of man sitting on the right hand of power, 

and coming in the clouds of heaven.”! It is not 
strange, then, that Paul, holding to his early belief 
of a kingdom that was to be inaugurated by celestial 


1 Matt. xxvi. 62-64; Mark xiv. 61, 62. 


THE LETTERS TO THE THESSALONIANS 19 


and supernatural force, felt that this belief was 
confirmed by the vision which had been afforded 
him of the risen Christ and by the report which 
had come to him of the words of Christ at the time 
of his trial. That Paul entertained any other view 
in the earlier part of his ministry there is no rea- 
son to think; that he did entertain this view there 
is abundant reason to think. 

We have reports, as we have already seen, of two 
of his sermons, —one to the Jews in Antioch in 
Pisidia ; one to the pagans on Mars Hill in Athens. 
They both reach by different routes the same con- 
clusion. In the synagogue in Antioch Paul begins 
by praising the history of the Jewish people, breaks 
off in that history, narrates the birth, the death, 
and the resurrection of Christ, and brings his dis- 
course to a conclusion with a picture of a judgment 
which this Christ will initiate at his coming. At 
Athens he does not begin with the Old Testament 
‘ Seriptures, for his auditors knew nothing of them. 
He says nothing of prophecy, for his auditors knew 
nothing of prophecy. But, beginning with the 
revelation which God has made in nature, speaking 
of the spiritual ignorance in which men are living, 
as attested by their altar to an unknown God, he 
comes to the same conclusion that he did in the 
synagogue in Antioch: God will judge the world 
by that Man whom he hath ordained, and he has 
demonstrated this judgment because this Man has 
risen from the dead.! 


1 Acts xiii. 16-41 ; xvii. 22-32. 


80 PAUL THE APOSTLE 


Such, doubtless, was also his preaching at Thes- 
salonica. It was one of the largest cities in ancient 
Greece. Salonica, the same city under a different 
name, is said to be the largest city in European 
Turkey, excepting only Constantinople. It is one 
of the few cities which have survived the decay that 
has fallen upon that unhappy empire of the olden 
time. It hadand still hasa nobleharbor. It then 
was the capital of the Roman province of Mace- 
donia. In this city there were a great number of 
Jews, as there stillare. It has been throughout its 
history a Jewish centre. Paul began, as was his 
wont, preaching in the synagogue. He preached 
three Sabbaths; then his preaching in the syna- 
gogue came to anend. The Jews would hear him 
no longer, and he went out to preach to such as 
would hear him in the town. Where and how he 
found his preaching-places we do not know, nor 
how long he continued his preaching ; but this was 
his message, — the message he had given in Antioch, 
the message he had given in a different form in 
Athens: “The Messiah has come; he has been 
put to death; he has risen from the dead ; he is 
living; he will presently return with power and 
great glory ; he will bring his angels with him, and 
he will judge the world ; but he will not judge them 
by a race standard ; he will judge them by stand- 
ards of absolute righteousness ; then all those who 
love God and look for his appearing will be gath- 
ered into his kingdom, and all those who oppose 
God and desire not his appearing will be destroyed 


THE LETTERS TO THE THESSALONIANS 81 


with everlasting destruction from the presence of 
this coming Messiah.” He still thought that the 
power of this kingdom would lie in the power of an 
almighty King. He had yet to learn, what in our , 
next chapter we shall see he did learn, that the | 
secret of its power would be the love of a Father ] 
who suffers long and still is kind. 

What aroused the particular excitement against 
him in the city we do not know. Envy, perhaps, 
by the Jews against this man who was opening the 
kingdom of God to the pagans; perhaps general 
religious hostility ; perhaps, as at Ephesus, the in- 
terference of his preaching with what men are 
pleased to call vested rights. At all events, a mob 
was gathered together. In the outskirts of this 
city was a suburban population of peasants, super- 
stitious, ignorant, an easy prey to demagogues. 
The word pagan means villager. The word heathen 
means heath-dweller. The villagers and the dwell- 
ers on the moors and uplands and away from the 
cities were fora long time repudiators and resisters 
of Christianity. They were the pagans and the 
heathen of the olden time. Some of these rural 
marketmen had come into the city selling their 
wares! Among them a mob was aroused, which 
eame to the house where Paul was staying, — the 
home of a kinsman of Paul’s, Jason by name, who 
had taken him in and made him his guest. The 
mob demanded that Paul and Silas and Timothy 


1 See Acts xvii. 4-9, and my commentary thereon ; Ramsay’s 
St. Paul the Traveler and Roman Citizen, p. 226 ff. 


82 PAUL THE APOSTLE 


should be given up. Jason would not give them 
up. He concealed them or contrived their escape. 
Then Jason himself was seized by the mob and 
brought before the rulers of the city. The com- 
plaint was made against Paul, Silas, and Timothy 
that they were proclaiming a new kingdom; that 
they were heralds of some one coming to reign in 
the place of Cesar; that the old Roman imperial- 
ism would be swept away and a new kingdom put 
in its place. The charge was not without show of 
reason. Paul did declare a new kingdom: he did 
declare the overthrow of the present base Roman 
Empire and the establishment on its ruins of a new 
kingdom of the Lord. Then occurred just what 
happened more than once in the anti-slavery riots 
of our own country. It was the duty of the ruler 
of the city to preserve peace in the city. He said 
to himself, “ We cannot have these disturbances 
here.” It is generally supposed to be easier to stop 
one man from speaking than to stop a mob from 
opposing his speaking. In our own anti-slavery 
time it was not supposed that Isaiah Rynders and 
the mob disturbed the peace of New York; it was 
Wendell Phillips and William Lloyd Garrison and 
Henry Ward Beecher. It was not the man who 
led the mob, it was the man who made the speeches. 
So the attempt was made, not to quell the mob, 
but to silence the speakers. And this was the 
method adopted in Thessalonica. The city magis- 
trate took bonds of Jason that there should be no 
more rioting in the city, and there was only one 


THE LETTERS TO THE THESSALONIANS 83 


method by which Jason could prevent rioting in 
the city; it was by putting a stop to the preaching. 
This was a very ingenious device. If Paul could 
have met the mob, he would have met it gladly. 
He who said of himself that he had fought wild 
beasts at Ephesus would have been willing to fight 
these wild beasts in Thessalonica. But if he con- 
tinued in his ministry, he would endanger the man 
who had generously taken him into his house and 
eared for him. This was too much for the chivalry 
of Paul; this he would not do. So he retreated 
from Thessalonica and left the infant church just 
born. 

It appeared to have in it greater promise than 
any church which Paul had up to that time visited. 
It included some Jews; a few Greeks; a great 
multitude of proselytes; and some noble and 
wealthy women. No mention is made of its includ-| 
ing any noble or wealthy men. But though Paul} | 
could no longer preach in Thessalonica, he could 
write letters. A letter would not arouse a mob as 
a speech would. So, on arriving at Corinth, he 
takes the first opportunity which is afforded to send 
back a letter to the Thessalonians. This letter is 
full of warm, tender, earnest affection. It is mainly 
a friendly~ personal letter. There is very little 
theology in it.. It is quite as remarkable for what 
it omits as what itcontains. It says nothing about 
Christ crucified, whom Paul tells the Corinthians . 
he determined in Corinth to make the subject of his 
ministry ; only an incidental reference to Christ’s 


84 PAUL THE APOSTLE 


death, because he must have died in order to be 
raised from the dead; nothing about his patient 
endurance of evil; nothing about his life and ex- 
ample; nothing about his teachings. Paul begins 
by recalling to the Thessalonians their reception 
of him, and his affection for them, and the evidence 
he gave of that affection by the service he rendered 
them, by the life he lived with them, by his refusal 
to be at any expense to them whatever for support, 
by the work he did with his own hands. He re- 
calls to them how gladly they received his gospel, 
how they put aside idols in order, as he says, to 
wait for the coming of the Lord. He reminds them 
that from their church went forth such reports, that 
the cities of Macedonia round about learned of this 
remarkable gathering in which Jew and pagan, 
poor and rich, were united, for the first time, per- 
haps, in Grecian history, certainly in the history of 
this particular city. He urged upon them the high- 
est standards of righteousness, purity, and truth; 
and the ground on which he urges this is that the 
Messiah is coming, and coming soon. But some 
have already died. Will they lose this Messianic 
kingdom? Have they been banished to the sha- 
dowy Hades in which the Greeks believed? And 
are they there to remain, losing the glory of the 
coming of the Lord? No. They will come first, 
and we who still live will follow after. 
“ But I would not that you should be ignorant, breth- 
ren, concerning them that have fallen asleep, in order that 
‘ye should not grieve as do the rest — those who have no 


THE LETTERS TO THE THESSALONIANS 85 


hope. For if we believe that Jesus died and rose, so also 
those that, because of Jesus, have but fallen asleep, God 
will lead forth with him. For this we say to you, by 
the word of the Lord, that we, the living, who remain 
unto the coming of the Lord, shall not precede those that 
are asleep. For the Lord himself, with a shout of com- 
mand, with the voice of an archangel, and with the 
trumpet of God, shall descend from heaven, and the 
dead in Christ shall rise up first. Then we, the living, 
who remain, shall be snatched up together with them in 
the clouds, unto a meeting with the Lord in the air; and 
so shall we ever be with the Lord. Therefore, strengthen 
one another with these words. But concerning the times 
and the seasons, brethren, ye have no need that I write 
to you. For ye yourselves know perfectly that the day 
of the Lord so cometh as a thief in the night. When 
they are saying, peace and safety, then sudden destruc- 
tion comes upon them, even as travail upon a woman 
with child, and they shall not escape.” * 


Paul then goes on to explain that this hope which 
he has put before them of a kingdom close at hand 
is given to them not for their mere delectation ; it 
is given to incite them to higher, nobler, purer 


living. Because_this kingdom is coming, because 
it is close at_hand, they are to live pure and holy 
lives ; serve industrious and honest; they 
are not to be drunken; they are to watch as senti-/ 
nels watch upon guard; they are to care for one. 
another and comfort one another ; they are to re-| 
joice even in times of persecution, buoyed up by! 


1 1 Thess. iy. 13-y, 3. 


86 PAUL THE APOSTLE 


this hope of a speedy deliverance and a speedy 
victory. And he ends with this prayer: “ And the 
very God of peace sanctify you completely ; and 
may your spirit and soul and body be entire and 
blameless at the coming of our Lord Jesus Christ.” 1 
The letter begins by calling on them to turn aside 
from idols, to look for the Coming; it goes on to 
answer objections to that Coming and to develop 
the doctrine of the Coming; and it closes with a 
prayer that they may be so kept that they shall be 
blameless at the Coming. 

What was the effect of this letter on the Thes- 
salonian church we do not know. We have only 
two sources to guide us in answering that question. 
One is the effect which a similar faith has had at 
other epochs in Church history ; the other, a second 
letter which Paul wrote to the Thessalonians. 

In the beginning of this century an enthusiastic 
and devout man by the name of Miller, as a result 
of study of the prophecies of the Old and New 
Testaments, came to the conclusion that Christ 
would come at a certain date. He went about 
preaching in the Northern States this Coming of 
the Lord. He also thought that the secret of the 
forcefulness of Christianity was a visible power and 
glory. He thought it would come with “ observa- 
tion,” and men would be able to say, ‘* Lo here, lo 
there.” Great numbers of adherents flocked about 
him. Men were not incited by this expectation 
to live holily, without blame, with purity and with 

1 1 Thess. v. 23. 


THE LETTERS TO THE THESSALONIANS 87 


industry. They laid aside their industries, forgot 
the common duties of life, were absorbed in the ex- 
pectation of a sudden miraculous Coming. Wher- 
ever that wave of excitement swept over the country 
it left behind it a moral and spiritual desolation. 
The excitement of to-day was followed by death to- 
morrow. Like a prairie fire, it left but burnt grass. 
Some such effect seems to have followed in the 
church at Thessalonica. The Thessalonian Chris- 
tians seem to have stopped their work, given up 
their industry, and folded their hands while they 
watched for the Coming of the Lord in power and 
clouds and great glory. 

And so Paul writes his second letter to the Thes- 
salonians to correct the errors into which they have 
fallen. He reiterates the Coming of the Messiah ; 
re-declares that the Christ will come in power and 
glory, and will destroy his enemies and will establish 
his kingdom. But he tells them that he will not 
come immediately. Daniel, living in the age of 
Antiochus Epiphanes, has painted the picture of 
that strange, mad, brilliant king. He has painted 
him in colors none too vivid, as the embodiment of 
all that is blasphemous, profane, and wicked. Paul 
recurs to this picture, and he tells the Thessalo- 
nians that the coming of Christ cannot be until 
such a man of sin appears, and comes to the full- 
ness of his growth. Had Paul ever heard the story 
of the tares and wheat? Did he know that the 
wheat could not be gathered until the tares had 
grown, also, to their ripeness? Had he ever heard 


88 PAUL THE APOSTLE 


the story of Christ’s talk with his disciples, just 
before his death, as they sat on the hill overlook- 
ing Jerusalem, when he told them that not one 
stone should be left above another, and warned 
them that wars and rumors of wars and decadence 
in the Church must first come? At all events, 
in some way or other Paul reached the conclusion 
that the kingdom of God could not come until the 
kingdom of evil was itself perfected. And thus he 
cautions the Thessalonians : — 


“But we beseech you, brethren, for the sake of the 
coming of our Lord Jesus Christ, and our gathering to- 
gether unto him, that you allow not your understanding 
to be lightly overthrown nor yourselves to be thrown 
into tumult; neither by your own spiritual ecstasy, nor 
by the speech of others, nor by an epistle as from us, so 
as to imagine that the day of the Lord is close at hand. 
Let no one leceive you by any means ; because that day 
shall not come except there come the falling away first, 
and the man of sin be unveiled, the son of destruction, 
who sets himself against and exalts himself above every 
one that is called God or is an object of worship, so that 
he sitteth in the temple of God, setting himself forth 
that he is God. Remember ye not that while I yet was 
with you I said these things to you? And now ye know 
that which holds him back in order that he may be re- 
vealed in his own time. For already the mystery of 
lawlessness is at work, only there is one that restraineth 
now, until he be taken out of the way; and then will be 
unveiled the lawless one, whom the Lord shall destroy 
by the breath of his mouth, and bring to naught by the 
glory of his coming: — that lawless one whose coming 


THE LETTERS TO THE THESSALONIANS 89 


is accompanied with the superhuman working of Satan, 
with all power and lying signs and wonders, and with all 
deceitfulness of unrighteousness for those that are per- 
ishing because they did not receive the love of the truth 
that they might be saved.” + 


He ends this epistle, as he ended the other, with 
practical counsel —that men be quiet, that they 
attend to their own business, that they go on with 
their industries, that they do not think they hasten 
the coming of the kingdom by sitting and looking 
for it, but by living righteous, holy, and godly 
lives. 

As a simple interpretation of Paul’s letters this 
chapter should, perhaps, stop here. But the reader 
has perhaps, if he cares, a right to know what im- 
pression these letters have produced on my own 
mind, and what I hold respecting the subject of 
them, — the Second Coming of Christ. ‘I speak on 
this subject with great hesitation ; not because I 
have not studied it, but because the more I have 
studied, the more hesitation I feel about speaking 
dogmatically upon it. Some things are, however, 
very clear to me; some are less clear. 

It is, in the first place, very clear to me that 
Paul believed that the Messiah was to come again, 
and to come in his own generation.2? “* We which 


1 2 Thess. ii. 1-10. 

2 Not necessarily while he was living, but certainly during the 
lifetime of that generation. This declaration “ We which are 
alive” agrees with the declaration, ‘‘ We shall not all sleep.” 
1 Cor. xv. 51. 


90 PAUL THE APOSTLE 


are alive,” he says. He speaks in the present tense. 
It is equally certain that this expectation has not 
been fulfilled. Even if we suppose, as some do, 
that all that which was true in the prophecy was 
fulfilled by the destruction of Jerusalem, that de- 
struction does not fill to the full Paul’s picture of 
the coming of Christ in clouds and glory, of the 
dead arising and being caught up in the clouds, and 
of the instant destruction of all sin and iniquity 
from the world. But Paul was mistaken not only 
in his conception of the time of the Messiah’s com- 
ing; he was mistaken also in his conception of the 
secret of the power of the kingdom. The kingdom 
of God does not come with observation. Men are 
not to say, “ Lo here, lo there.” The glory of the 
kingdom of God is, as Paul told the Corinthians a 
little later, the glory of the cross, the glory of self- 
sacrifice. It is the glory of crowned suffering.~ It 
is not by clouds and angels and archangels, not by 
the pomp and circumstance of war, terrestrial or 
celestial, that Christ conquers, but by the “ invin- 
cible might of meekness.” All this is true, and 
yet it does not follow that there is no truth in 
Paul’s expectation. It does not follow that there 
is no meaning in the prophecies of the Old Testa- 
ment, the prophetic words of Christ himself as 
they are reported in the Gospels, and these pro- 
phetie words of Paul in the Epistles to the Thes- 
salonians. 

The Bible looks upon all history as a revelation 


of God. That is the end and object of it. The 


THE LETTERS TO THE THESSALONIANS 91 


divine end of human development is not what we 
call civilization, — steam engines and highways and 
railroads and telephones and ceiled houses and fine 
clothes and luxurious food ; it is not a comfortable 
and easy time; it is not even merely liberty and 
righteousness. It is the revelation of God to the 
sons of men, because they are sons of God. In 
the Old Testament times this revelation of God is 
made through divers prophets and patriarchs, speak- 
ing in various ways that which God has witnessed 
to them in their own consciousness. This revela- 
tion of God in the Old Testament times is itself, 
in the Hebrew conception, a preparation for 
another, a clearer and a better revelation of God, 
which has come to pass in the New Testament: in 
the manger at Bethlehem ; in the life that follows ; 
in the cross; in the resurrection. But this is not 
the consummation of the revelation. This much 
seems to me clear in the teachings of Christ and 
the Apostles. This revelation and all that has 
grown out of it, this revelation and the love which 
has flowed from it, this revelation and the brother- 
hood which it has helped to cement together, this 
revelation and the witness of the Spirit of God that 
could not come until men had some conception of 
the divine love to men — this revelation is itself 
the preparation for a further revelation yet to come. 
The end is not yet. The book of Revelation is 
not a closed book. As the Old Testament was a 
preparation for the New, so the New Testament 
is a preparation for some disclosure of the glory ’ 


92 PAUL THE APOSTLE 


of God not yet understood by us. Now, as in his 
earthly life, Christ walks incognito. How few 
there are who pierce the disguise and comprehend 
his divinity! To many still he is but the son of 
a carpenter. To many still he is no Son of God. 
And the revelation of divinity will not come to its 
completion until that disclosure which he has made 
of himself,in humbleness and in love, is supple- 
mented and perfected by a revelation so splendid, 
so shining, so universal, that the men who will not 
see cannot help but see; and mankind, looking 
back from the splendid manifestation of divinity 
yet to be flashed upon a startled world, and conneéct- 
ing it with the manger, and the life of suffering, 
and the Cross, will see the splendor of that earthly 
life as they cannot see it until it is interpreted 
by the splendor of the celestial. Not by standing 
with our faces turned upward looking into the 
heavens are we to prepare for this greater glory, 
nor yet by walking forward with our face always 
turned backward to Christ in the manger or on 
{πὸ Cross, but with our expectant faces toward the 
future, believing that the hymn we sing, “ Nearer, 
My God, to Thee,” will yet find its fulfillment, and 
the hope and sometimes anguish of faith long de- 
layed will find its answer in a revelation which no 
man can interpret because no man can understand. 


CHAPTER VI 
PAUL AT CORINTH 


Forty-FIvE miles from Athens lies, or rather 1 
formerly lay, the city of Corinth. Athens was the 
intellectual metropolis, Corinth the commercial me- 
tropolis of Achaia. Even more than Athens it at 
this time reflected the national character. It was 
situated on an isthmus between two seas, the 
/Hgean on the east, the Ionian on the west; and 
on a plain between two ranges of hills separating 
northern from southern Greece. Foreign com- 
merce, to avoid the stormy peninsula, came to 
Corinth, where either the goods were trans-shipped 
or the vessels were carried by a kind of roadway 
from one sea to the other; domestic traders de- 
siring to pass from northern to southern Greece 
were compelled to pass at Corinth through the 
mountain ranges which separated northern and 
southern Greece. Hence Corinth was the gateway 
of both internal and marine commerce. It was the 
commercial metropolis of ancient Greece. And 
its glory and its shame were those of a great com- 
mercial metropolis. 

It had been a great and a glorious city. “The 
light of all Greece,” Cicero calls it. But two hun- 
dred years before Paul’s visit it had been visited by 


94 PAUL THE APOSTLE 


a Roman army, and vengeance had been taken upon 
it for some real or fancied insult put upon Rome. 
It had been given over to sack. The men had 
been killed, the women and the children had been 
sold into slavery, and the city, with its temples and 
its altars and its public buildings, had been given 
to the flames. For a hundred years it lay in ruins. 
Then Julius Cesar resolved to rebuild it. He sent 
thither Roman colonists, and it regained something 
of its ancient eminence. 

This city, with a great foreign population gath- 
ered in it, still had a great commerce and enjoyed 
commercial privileges and some political and social 
privileges as well. For it was the natural capital 
of Greece. And whatever example Corinth set, 
Greece was likely tofollow. What Paris has been 
to France, that in some sense Corinth was to 
Greece. It was pervaded by the commercial spirit. 
We are mistaken if we imagine the Greeks to have 
been exclusively an intellectual people. They were 
also a very commercial people. Five hundred years 
and more before, Pindar had said, ‘“‘ Money, money, 
money makes the man,” in bitter satire of his 
countrymen ; and this spirit that money makes the 
man was nowhere in Greece embodied as it was in 
Corinth. It was a city given over to luxury and 
to the vices of luxury. Greece was never a very 
highly moral state, and Corinth was preéminently 
an immoral city even for Greece. The religion of 
that day had nothing to do with morality. There 
was no attempt on the part of the priests in the 


PAUL AT CORINTH 95 


temples to promote moral life. It is said that there 
were a thousand prostitutes connected with the 
temple to Venus. That simple fact is sufficient to 
indicate how little effect the religion of Greece had 
in promoting moral life. The women of Corinth 
were left, for the most part, to grow up in ignorance, 
and were kept in seclusion in their homes. Only 
the prostitutes were educated. They had their 
receptions, and in them the wisest and the best, 
the philosophers and the moralists, were wont to 
gather for brilliant conversation with one another 
and with women who in our time we would not 
allow within our homes. So far had this gone 
that it became a proverb in Greece; for a woman 
to become devoted toa life of shame was called 
in Greece to Corinthianize. 

This moral quality of Corinth had affected its 
intellectual quality. Philosophy was no longer 
philosophy. It was sophism. The sophists were 
teachers of a pseudo-philosophy.! They organized 
their schools, plied the arts of the rhetorician and, 
perhaps it should be said, of the logician, certainly 
of the dialectician. They plied them for money, — 
which was perhaps legitimate ; they plied them not 
for truth, — which was certainly not at all legiti- 
mate. The average teacher in Corinth had that 
idea of the duty of a professor of instruction which 


1 It does not come within the scope of this volume to do any 
more than give the merest outline of the schools of philosophy 
dominant in Corinth in Paul’s time, and only for the purpose of 
interpreting his life and letters. 


«-.......ὕ....... 


96 PAUL THE APOSTLE 


is entertained and frankly avowed by some jour- 
nalists at the present day respecting the profession 
of journalism. They say that the newspaper is a 
commercial enterprise ; it gives to the people what 
the people want; if you do not like the newspaper, 
you must change the appetite of the people. So 
these professors of rhetoric and logie in Corinth 
said, “‘ We are conducting a commercial enterprise, 
and we give the people what the people want.” 
And what the people wanted was ingenuity in in- 
tellectual fence. The sophist pretended to know 
everything and to teach everything. He would 
talk to you on any subject his auditors might 
choose for a theme. Much, again, like some mod- 
ern journalists. It made little difference to him 
whether he knew anything about it or not; he had 
skill in intellectual fence, and that was enough. 
He would discuss, therefore, all manner of ques- 
tions, — political, moral, philosophical, abstract, 
concrete, religious, secular, terrestrial, celestial, 
present, future. Long before this time Plato had, 
with biting sarcasm, characterized these teachers of 
sophism, with whom Paul was to come in conflict in 
Corinth, and this is his characterization of them: 
“A sophist,” he says —these are not, indeed, his 
exact words, but Jowett’s epitome from one of his 
dialogues — “a sophist is one skilled in a contra- 
dictious, dissembling, undivine, fantastic, juggling- 
with-words art of imposition.” That is a Greek 
philosopher’s definition of Greek sophism.1 
1 See Plato’s Sophist and Jowett’s Introduction thereto. 


PAUL AT CORINTH 97 


Such a spirit necessarily issued in universal skep- 
ticism. The sophists agreed in assuming that the 
mind could only know external phenomena; these 
were only the manifestations of reality ; the reality 
itself could not be known. Even these phenomena 
could be known only approximately. For percep- . 
tion of these would differ with different men, and 
would depend upon their temperament, education, 
and circumstances, and in the same man would 
differ at different times. Man therefore could 
know nothing with certainty ; he knew all things 
only relatively. There was no standard or crite- 
rion by which he could judge between the true 
and the false impression. He could therefore never 
be sure of what he did know, or thought he knew. 
He must therefore suspend judgment; hold all his 
knowledge tentatively; never say, I know, only, So 
it appears to me now.! The issue of this mental 
philosophy of Greece, at this period, is not unfairly 
represented by the sentence attributed to one of this 
school, “I only know that I_know nothing.” 

Such was the mental philosophy of Corinth. 
Moral philosophy existed in two schools: Epicu- 
reanism and Stoicism, both dating from about the 
beginning of the third century before Christ.? The 

ΟἽ For a good brief description of this pseudo-philosophy, see 
Windelband’s Hist. of Phil. 197 ff. Paul’s “ We know in part 
and we prophesy in part ” and “ We see through a glass darkly ” 
is a recognition of the truth in skepticism, while his affirmation, 

Nevertheless, as things are, faith and hope and love abide, and 
of these we are sure, is his reply to skepticism. 

2 Epicurus lived Β. σ. 342-270; Zeno, the founder of Stoicism, 
dates of birth and death unknown, flourished about B. o. 290. 


98 PAUL THE APOSTLE 


doctrine of Epicurus was that the object of philoso- 
phy is practical, not theoretical; it aims not to give 
us a theory of the universe, but a happy life. His 
philosophy, that happiness is the end of life and 
therefore the object of philosophy, easily degener- 
ated into that conception with which his name is 
popularly connected — the doctrine that enjoyment 
of animal pleasures is the chief end of life. It had 
already become before Paul’s time what Lecky 
calls it, “ little more than a principle of disintegra- 
tion or an apology for vice, or at best the religion 
of tranquil and indifferent natures, animated by 
no strong moral enthusiasm.” + If philosophy may 
be judged by its tendency, Epicureanism, as a system 
of moral philosophy, is justly condemned by the 
moral degradation into which it speedily descended. 
But in the teachings of Epicurus it was no defense 
of sensualism. It is not possible, he said, to live 
happily without living prudently, honorably, and 
justly. He distinguished between the lively plea- 
sures of energy and the quiet pleasures of repose, 
and urged his disciples to seek the latter and 
higher happiness. For he put mental joys above 
those physical pleasures which are due to self-in- 
dulgence; in other words, he put happiness above 
pleasure, though his disciples, in practice, soon 
reversed the order. But in whatever order the vari- 
ous kinds of happiness are ranked, it was of the 
essence of his system, not merely that virtue tends 
to produce happiness, but that it is virtue because 


1 Lecky: Hist. of European Morals, i. 186. 


PAUL AT CORINTH 99 


it tends to produce happiness, and that is the great- 
est virtue which produces the greatest happiness. 
Stoicism was a far more strenuous and muscular 
form of philosophy. It was a genuine and earnest 
protest against the universality of pleasure-seeking 
and the superficiality of the sophists. But though 
more earnest in its spirit and more moral in its 
tendency than the rival system of Epicurus, it was 
scarcely less materialistic. The Stoic was what we 
call in modern times a monist. He thought there 
was only one thing in the world, namely, matter 
and force, the latter being a subtle form of matter, 
and that God and the soul were themselves forms of 
matter and of force. He did not recognize a per- 
sonal God; but he did recognize law. There was 
an inherent, an indestructible law, and men should 
obey this law, not because they must, as though 
they were machines, but because obedience was 
reasonable. The Pharisee rested the duty of obli- 
gation to law upon conscience ; the Stoic rested it 
upon reason. Thus Stoicism was a protest against 
the immorality of the time, because it was irrational ; 
and equally a protest against the superficial philo- 
sophy of the time, because it was irrational. Yet, 
though reason was appealed to, it was that it might 
interpret necessity. It was equally impossible to 
escape Fate or Destiny or to modify it. It is not 
possible, practically, to differentiate Stoicism from 
fatalism. It did not in terms deny the freedom of 
the will; but it denied that the will could achieve 
anything. And in its reaction against the happi- 


100 PAUL THE APOSTLE 


ness theory of the world it discarded wholly the 
sentiments. Of the faith which perceives the invis- 

| ible, of the hope which believes that righteousness 
brings reward here or hereafter, peace now or peace 
in eternity, and of the love which feels a sympathy 
for men and a desire to serve them with unrewarded 
activity, there is scarce any trace to be found in 
the writings of the Stoics, who were the moralists 
of the first century. There is very little of it to be 
found even in Marcus Aurelius, the Stoic of a later 
age, already pervaded in some measure by the 
spirit of Christianity. 

This threefold philosophy has reappeared in our - 
own time, somewhat modified by the difference 
in temperament between the Anglo-Saxon and the 
Greek, and by the intellectual difference between 
the first and the nineteenth centuries. In our 
time the skepticism is known as agnosticism, the 
Epicureanism as utilitarianism, the Stoicism as de- 
terminism. The first is the doctrine that nothing 
can be known with certainty concerning that real- 
ity which lies back of phenomena, that unity which 
makes of them a universe ; the second is the doctrine 
that the only rational motive for action is the ex- 
pectation of happiness, the only basis of ethics, the 
power of action to produce happiness, and the only 
standard of virtue the results of action in happiness ; 
the third is the doctrine that all the events of life 
are determined for man by a law or power outside 
himself, that his freedom is apparent, not real. 

1 The first, — agnosticism, is illustrated by Huxley’s quotation 


PAUL AT CORINTH 101 


Into the city of Corinth with its commercial 
spirit, its grossly immoral life, and its religion con- 
pounded of these three elements, —a skepticism 
fatal to all intellectual earnestness, an Epicurean- 
ism making happiness the end of life, and a fatal- 
ism destructive of all sense of personal responsibi- 
lity, came Paul, discouraged and disheartened. His 
mission up to this time may well have seemed to 
him a failure. He had started out from Arabia, | ‘ 
after his three years of study, with high hopes, and | 
had returned to Damascus to tell the Pharisees, of 
whom he was one, that Jesus of Nazareth was the | 
Messiah ; and they had driven him from the city. | 
He had then gone up to Jerusalem. Surely, he 
had said, they will hear me; they know me ; they 
know how earnest I was in persecuting the Chris- 
tians, and now that I have the light I can give it 
to them. He tried to give it to them, and they 


from Kant (Some Controverted Questions, p. 276): “The greatest 
and perhaps the sole use of philosophy is, after all, merely nega- 
tive; .. . and instead of discovering truth has only the modest 
merit of preventing error ;” the second, utilitarianism, by the def- 
inition of John Stuart Mill (Utilitarianism, p. 9): “The creed 
which accepts as the foundation of morals, utility, or the great- 
est happiness principle, holds that actions are right in propor- 
tion as they tend to produce happiness, wrong as they tend to 
produce the reverse of happiness. By happiness is intended 
pleasure and the absence of pain; by unhappiness, pain and the 
privation of pleasure ; ’’ the third, determinism, by the affirmation 
of J. Cotter Morrison (The Service of Man, p. 289), “A man 
with a criminal nature and education, under given cireum- 
stances of temptation, can no more help committing a crime than 
he could help having a headache under given conditions of brain 
and stomach.” 


102 PAUL THE APOSTLE 


treated him, or would have treated him if they 
could, as they had treated his Master. He had to 
flee from Jerusalem. He had undertaken almost 
singlehanded to carry this message into Greece. 
The Christian Church had very little faith in his 
mission. It did not believe that Christianity ap- 
plied to the pagans. And he had gone out with 
Peer no support except the benediction of the 

‘ rarer eee at Antioch ; and nothing had come 
of his mission. He had gone to city after city, to 
synagogue after synagogue, and every synagogue 
had treated him as he had been treated at Damas- 
cus and Jerusalem. When he turned from the 
synagogue to the pagans, he had found himself at 
once confronted with the charge of endeavoring to 
raise an insurrection, to create animosity to the 
Roman empire and the Roman emperor, and to 
initiate a new kingdom. He was silenced by the 
Roman authorities. In no single place had he 
been able to stay more than : than a few days or a few 
weeks at the utmost. No wonder that he came to 
Corinth disheartened and discouraged. “I was 
with you,” he says, “in fear and in weakness, and 
in much trembling.” 

He reviewed the past, and he saw that his mes- 
sage of a second coming of Christ within the 
present generation to revolutionize the world had 
accomplished nothing. He looked upon Corinth, 
and he saw that the hope of a sensuous glory yet 

to come was but a poor weapon with which to attack 
a present sensuous glory ; that a picture of a future 


PAUL AT CORINTH 103 


kingdom of heaven would have in it no power to 
stir the heart of a people given over to commercial 
and luxurious splendor in their own time. They 
might well have answered, had they known the 
proverb, “ A bird in the hand is worth two in the 
bush,” and their answer would not have been 
wholly unreasonable. 

Moreover, he had been following the Christ, and 
he had received more and more the Christ spirit. 
He had come to see what at first he did not see, th 
glory of humiliation, the riches of poverty, the ex- 
altation of abasement, the radiancy of self-sacrifice. | 
He began, as he had in other cities, at first, appar- 
ently, accomplishing nothing. But when compan- 
ions came, he took heart of courage, and went into 
the synagogue and preached. There he met with 
the same experience he had met before. The Jews 
would not hear; they reviled him. But he did not 
meet opposition as he had met it before, by fleeing 
to another city. He cast down before the Jewish 
opponents the gauntlet of defiance; took refuge 
in a house adjoining the synagogue ; took with him 
the ruler of the synagogue, who had been con- 
verted to Christianity ; and set up what might be 
called a rival synagogue adjoining. Thus he be- 
gan his real ministry in Corinth. 

The Jews presently tried the same tactics they 
had tried successfully at Philippi and Thessalonica. 
They made an assault upon him and brought 
him before the Roman governor, a brother of the 
famous Seneca. But now they had no charge 


-- 


104 PAUL THE APOSTLE 


which they could bring against Paul. They could 
not charge him with preaching a new king and a 
new kingdom ; for the theme of his preaching had 
changed. And when Gallio had investigated and 
heard what they had to say, his answer was, in 
substance, this: “ If this concerned Roman law, I 
would hear it; but it is a matter of words and 
names and your own religion: to be a judge of 
these matters I have no mind.” And he drove them 
from his judgment-seat. And when the Greeks took 
the ruler of the synagogue who had brought the com- 
plaint against Paul, and beat him before the judg- 
ment-seat, Gallio let them do it ; he did not care. 

So much for Paul’s outward experience. He 
remained in Corinth a year and a half. What 
did he preach? The omissions of the Bible are 
marvelous, and some of them inexplicable. Why 
is it that Luke gave us the report of Paul’s sermon 
at Athens, when nothing came of the preaching, 
and has given us no report of any sermon at Cor- 
inth, out of which grew the first considerable and 
prosperous church? But if Luke has not reported 
the Corinthian preaching, Paul’s first Letter to the 
Corinthians indicates its character. The second 
chapter in that Letter defines his philosophy, and 
deseribes Eis method of meeting both the agnosti- 
cism and the utilitarianism of his time. How he 
met determinism we shall see when we come to 
consider his letters to the Romans. This second 
chapter is as follows :1— 

1 The word which I sometimes translate “ wisdom” and some- 


PAUL AT CORINTH 105 


“ And I, when I came to you, brethren, came not with 
an ambition to excel other teachers in rhetorical or sophis- 
tical skill, in declaring to you my testimony concerning 
God. For I did not choose to know anything among you 
but Jesus Christ, — and him crucified. And in weakness 
and in fear and in much trembling was I with you ; and 
my speech and my preaching were not in the persua- 
sive rhetoric of sophism, but in demonstration of spirit 
and of power, that your faith might not rest in the wis- 
dom of men but in the power of God. Yet we speak 
wisdom, among those who are full grown, but not 
the wisdom of this age, neither of the rulers of this 
age, who are becoming quite good for nothing. But the 
wisdom we speak is the wisdom of God, a mystical wis- 
dom, a hidden wisdom, which God prepared before the 
ages and which is to result in our glory, which none of 
the rulers of this age understood, for if they had under- 
stood it they would not have crucified the Lord of this 
glory. But, as it is written, Things which the eye has 
not seen and the ear has not heard and which have not 
entered into the heart of man to conceive, these God has 
prepared for those who love him.’ But God has re- 
vealed them to us through the spirit; for the spirit [of 
man] searches all things, even the deep things of God. 
For who among men knows the experiences of man ex- 
cept the spirit of man which is in him? So also the ex- 
periences of God knoweth no one except the Spirit of 
God. But we have received, not the spirit of the world, 
but the spirit which comes forth from God, in order that 


times “‘sophism,”’ in this paraphrase, is the same word in the 
Greek. There is a play in the Greek which I have not found 
possible to represent in the English. 

1 Isaiah lxiv. 4, 


106 PAUL THE APOSTLE 


we may understand the experiences which are freely im- 
parted tous by God. These also we speak, not in forms 
of speech which can be taught by human wisdom, but in 
such as are taught by the Spirit, interpreting to spiritual 
men spiritual truths. But the unspiritual man? does not 
receive the experiences of the Spirit of God, for they are 
foolishness to him, and he is not able to understand them, 
because they are spiritually discerned. But the spiritual 
man discerns all experiences, but he himself is discerned 
by no one. ‘For who knew the mind of the Lord? who 
shall counsel him ?’? but we have the mind of Christ.” ὃ 


Paul feared lest he should be confounded with the 
Greek sophists, and Christianity should be regarded 
as simply a new school of philosophy. When we 
remember how often it has been so regarded, how 
often, even to-day, theology and religion are con- 
founded, how often to believe a system of philoso- 
phy is accounted the same as to believe in Christ, 
how often the creed or formulation of a system of 
theology is made the test of the Church, and of the 
loyalty of the ministry, we cannot think Paul’s 
apprehension groundless. Against this misappre- 
hension he guards himself in the most explicit 
terms. The Greeks, he says, seek after a philoso- 
phy; they are given over to sophism, dialectics, 
ingenious fence, fine rhetoric. With all that I 
would have nothing todo. I came to proclaim a 
Person, not to teach a new philosophy. Not by 
the acceptance of a philosophy but by contact with 
a Person do we acquire wisdom and righteousness 

1 Literally, psychic man. ? Isaiah xl. 13. 8.1 Cor. chap. ii. 


PAUL AT CORINTH 107 


and purity and deliverance from this present evil 
world.} ᾿ 

But with clearness of vision he sees the half- 
concealed premise which underlay the skepticism 
which confronted him, and with his accustomed 
boldness he frankly accepts, and indeed vigorously 
affirms, the logic of the conclusion. 

If its premise be granted, its logical result must 
be accepted also. Let it be granted that man is 
only a higher kind of animal, that he has only . 
those avenues to knowledge which the animal pos- 
sesses, that he can know only what he sees, hears, 
touches, tastes, and what by his reasoning powers 
he can conclude from these sensible phenomena, 
and all the great religious convictions which are 
the foundation of the higher life of humanity dis- 
appear. The “natural” man is necessarily an ag- 
nostic ; and by “natural” man Paul does not mean 
a wicked man. The transliteration of the Greek 
gives us the best interpretation of his meaning, — 
the psychic man. The psychic man, he says, re- 
ceiveth not the things of the spirit of God, for they 
are foolishness unto him, neither can he know them, 
because they are spiritually discerned. That is, 
the man who depends for his knowledge upon his 
senses and his reason, upon the use.of those facul- 
ties which he possesses in common with the animal, 
though they are in an immeasurably higher state of 
development, must be an agnostic. Paul’s issue is 
not with the conclusion of the agnostic but with his 

1 1 Cor. i. 22, 23, 29, 30. 


108 PAUL THE APOSTLE 


premise. Every man, Paul affirms, possesses a two- 
fold nature. Sometimes he speaks of man as three- 
fold, — body, soul, and spirit ; but generally he com- 
bines the body and the soul, that is, the material 
mechanism and the psychic or immaterial portion 
which he possesses in common with the animal, in 
one nature, which Paul calls the flesh. This soul of 
man includes the social faculties, and the reasoning 
powers, which he shares with the animal though they 
are developed in an eminent degree beyond that 
of any other animal. But in addition to this, man 
possesses a spirit. This includes his conscience, 
whereby he perceives the essential and inherent 
distinction between right and wrong; faith, whereby 
he perceives immediately and directly the invisible 
realities, whereby he looks upon the things which 
are not seen and are eternal ; ἢ hope, which enables 
‘him to look forward to that which transcends any 
present experience and prophetically to realize it ;? 
love, which according to Paul is no sensual passion, 
but a spiritual and divine experience, transcending 
and outliving, not only the body but the higher 
psychic experiences.’ By this spirit man is linked 
to God, by it he is provoked, excited, coerced to 
search that he may know more than phenomena, 
that he may understand the eternal reality which 
lies behind all phenomena. . For he is never satis- 
fied with simply knowing phenomena; he searches 
the very depths of God himself; and this restless 
spirit of inquiry constitutes itself an argument that 
12 Cor. iv. 18. 3 Rom. viii. 24. 81 Cor. xiii. 8. 


PAUL AT CORINTH 109 


man is by his nature fitted for acquaintance with 
God.t. Thus we know God, as we know one 
another, through the medium and in the domain of 
personal experience. We have received both in 
creation a spirit akin to God who has made us in 
his own image, and in redemption the spirit of God 
himself, which dwells within us; the double gift 
having been conferred that we may be sharers of 
the divine experience, partakers of the divine na- 
ture. These experiences cannot be interpreted 
except by analogues in spiritual experience. The 
gulf between the material and the spiritual is im- 
passable ; we can understand the spiritual only in 
and through the spiritual. 

Out of this philosophy grows Paul’s conception 
of preaching. The preacher is a prophet; he does 
not argue from phenomena to prove to the psychi- 
cal man the probable truth of realities that are un- 
seen. He is a herald, a witness ; he testifies to the 
things which he knows, and he endeavors to evoke 


1 “ The spirit searcheth all things, yea, the deep things of God” (1 
Cor. ii. 10) may mean that as we turn our thoughts inward to 
search ourselves, so God searches, as it were, himself. The refer- 
ence, then, would be to divine self-consciousness, and the argument 
would be that we know God, not by reasoning, but by the impres- 
sion, as it were, of the divine self-consciousness on our own soul. 
This appears to be the common interpretation ; but it seems to me 
to impute to Paula metaphysical refinement foreign to his nature. 
The same word is throughout his writing used to designate the 
spiritual nature in man and the Spirit of God, and it is only by the 
context that the reader can determine which significance is to be 
. given to it. See, for illustration, Rom. viii. 16, “ The Spirit itself 
beareth witness with our spirit.” 


110 PAUL THE APOSTLE 


a spiritual perception in the natural man, by call- 
ing into activity his dormant spiritual nature. 
Thus the power of the preacher is the power of a 
personal witness ; it does not rest in rhetorical excel- 
lence, though that may be made an instrument in 
the testifying. It does not rest in philosophical 
argument, though the preacher may show by phi- 
losophical argument that the truth to which he tes- 
tifies is consistent with the phenomena perceived 
by the natural man. But the real secret of the 
preacher’s power is his ability to reveal his own 
living spirit to the dormant spiritual man, and so 
awaken in him the capacity to receive the Spirit 
of God, which speaks in and through and to the 
spirit of man. 

This is the mysticism of St. Paul. 

Nor is he less radical in his method of meeting 
the utilitarianism of his time. Happiness is neither 
the end of life nor the criterion of virtue. The 
highest of humanity was a sufferer. Epicurus 
divided pleasures, as we have seen, into two classes : 
the pleasures of activity and the pleasures of repose : 
the first sensuous, the second intellectual. Christ 

! knew neither. He was poor; deprived not only of 
εὐ the luxuries but of the ordinary comforts of life ; 
| without place, power, or the gratification of ambi- 
tion. His life wore all the aspects and involved 
all the hardships of failure. He was without the 
intellectual pleasures of education, literature, con- 
genial friendships, or the still more subtle pleasures 
of meditation, quietude, repose. After three years of 


PAUL AT CORINTH 111 


life, spent in poverty and in increasing obloquy, he 
died a. shameful death. To follow him involved all 
his followers in a similar discarding of happiness 
and acceptance of crucifixion. If one would be his 
disciple he must_take up his cross and follow him ; 
must chose as his portion “ pain and the privation 
of pleasure.” Such was the Leader and such the life 
Paul resolved to present to the Corinthians. Among 
you, he says, I did not choose to know anything ex- 
cept this Messiah, and to know him only as crucified. 

This declaration of Paul has been often mis- 
quoted ; as though he affirmed as a principle of his 
life, which limited all his teaching, the determina- 
tion never to know anything save Jesus Christ 
and him crucified ; as though this was the one and 
only theme of his instructions. But this is not 
what he says; nor was his preaching thus limited. 
What he says is, I did not choose among you to 
know anything save Jesus Christ and him crucified. 
It is as if he had said, I came to a city mired in 
luxury and in self-indulgence ; notorious for its in- 
famous license; tickling itself with a pseudo-philo- 
sophy which did not affect the moral life; a city 
whose only moral movement was a movement 
founded on pure reason, not on conscience; a city 
in which meekness, gentleness, forgiveness, kind- 
ness, self-abasement, and humiliation were abso- 
lutely unknown, or known only to be scoffed at; 
and I resolved to put away all the instruments on 
which I had before relied, all the methods I had 
before employed, and rely wholly upon the story 


| 


112 PAUL THE APOSTLE 


of Christ and his cross; I resolved that I would 
rest my preaching, not on the glory of a Christ yet 
* \to come, but on the glory of a Christ who has al- 
ready come; not on a glory to be revealed in 
, clouds and angels and power, but on a glory which 
is revealed in poverty, humiliation, crucifixion. In 
doing this, I resolved, too, that I would appeal to 
the spiritual that isin man. I would not appeal 
to men’s ambition, and think to sanctify it by pre- 
senting to them a celestial picture to respond to 
their ambition. I came to see that in every man 
there is a power of insight, and I resolved that I 
would try to awaken that, dormant as it is, and 
make men see the invisible. 

In brief, Paul’s answer to utilitarianism is self- 
sacrifice ; his answer to agnosticism is spiritual in- 
sight. 

Up to this time in Paul’s experience he has said 
nothing about the crucifixion, except incidentally 
to refer to the death of Christ as a basis for setting 
forth the resurrection of Christ. From this time 
forth he has little to say about the resurrection of 
Christ ; so little, apparently, in his preaching to the 
Corinthians that some of the church came to the 
conclusion that there was no resurrection, and he 
writes them at length on the subject. In his pre- 
vious sermons and in his previous letters to the 
Thessalonians he has nothing to say about the eru- 
cifixion and much to say of the second coming ; in 
his future letters, little to say of the second coming. 
Instead : he will depart and be with Christ ; he will 


PAUL AT CORINTH 113 


be absent from the body and present with the Lord; 
a crown of righteousness prepared for him awaits 
him.! Christianity becomes more and more to him 


life. It is after this that he writes to the Romans 
that men are justified by faith alone. It is after 
this that he writes to the Philippians that because 
Christ hath humbled himself, and taken the form 
of a servant, and been obedient even unto death, 
and that the death of the cross, therefore God 
hath highly exalted him. It is after this that he 
writes to the Galatians, in mystical phrase, that he 
is crucified with Christ, nevertheless he lives; yet 
not he, but Christ lives in him. It is after this 
that he writes to the Corinthians that, even if he 
had known Christ after the flesh, he would not care 
for the knowledge, so surpassing is the mystical 
and spiritual vision of the ever-present Christ.” 
From this time forth he is the preacher of these 
two things: first, the glory of self-sacrifice ; τοὶ ! 
secondly, the mystical life of the inward faith. 
Thus we have traced in Paul’s experience three 
stages. In the first we see hima Pharisee. He is 
conscientious ; he has studied the law; he believes 
in it; he endeavors to fulfill it; and as regards 
what we call the ceremonial law — that is, as re- 
gards the law defining man’s especial obligations to 


1 Phil. i. 23; 2 Cor. v. 6-8; 2 Tim. iy. 8. In his Epistles to 
the Corinthians there are only incidental references to the second 
coming: 6. g., 1 Cor. i. T; xv. 23. 

2 Rom. iii. 28; Phil. ii. 6-11; Gal. ii. 20; 2 Cor. νυ. 16. 


114 PAUL THE APOSTLE 


God—he is blameless. But he has hope of a 
Messiah who is coming to make Jerusalem the 
queen city of the world, and when he sees a sect 
arising which erpreccen ΘΒ ee is 
the Messiah, he will have none of it, and when it 
grows strong he sets himself to work to destroy it. 
In the second stage of his spiritual experience he 
has seen this crucified Saviour risen; he has thus 
brought to him the consciousness of the resurrec- 
tion; in that consciousness of the resurrection he 
gets his conviction that Jesus is the Messiah. But 
he still believes in the Pharisaic conception of the 
kingdom of God ; he still thinks that the Messiah 
is straightway coming to bring about that kingdom 
of God, and he goes forth as the herald of a coming 
king. In the third stage of his experience he is no 
longer a Pharisee, and he is no longer a Pharisaic 
Christian. He sees there is no glory like the glory 
of self-abasement and self-sacrifice; that there is 
no evidence of ἢ religion like the evidence of the in- 
ward witness of the soul itself. He speaks as a 
mystic to mystics, as a a 
men, and he sets forth the glory of the life which 
has been lived on the earth. And when the glory 
of the risen Christ or the glory of the Christ before 
the beginning of the world is referred to, it is only 
that it may intensify the glory of the earthly career. 

Along with this change comes a change in his 
conception of his function and his work. He be- 
gins to see now that the Roman Empire is to last. 
He begins to see that the Christian religion must 


PAUL AT CORINTH 115 


be made the religion of the Roman Empire. He 
no longer goes from place to place as a mere herald 
of a coming king. He stays a year and a half in 
Corinth ; he stays two years in Ephesus. He plans 
also to extend his missionary tour. He resolves 
that he will go to Rome.!_ A little later he re- 
solves to go from Rome to Spain,? the westernmost 
boundary of the Roman Empire. He has enlarged 
the conception of his mission, — it is to make faith 
in Christ the faith of the Roman Empire. He has 
changed his conception of the instrument of power, 
— it is no longer the glory of the Coming One, it 
is the glory of One who has come and has dwelt 
upon the earth. And he has changed the he method 
of his address, — he does not appeal to the reason, 
endeavoring to win men by philosophical argument : 
he does not address himself to the appetite for the 
marvelous, promising in a second coming a miracle 
greater than any that has been wrought; he ad- 
dresses himself to the spiritual in man, awakening 
in him that which shall perceive the divine love. 


1 Acts xix. 21. 2 Rom. xv. 24, 28. 


Vv 


¢ 


CHAPTER VII 
THE FIRST LETTER TO THE CORINTHIANS 


Pavt’s First Letter to the Corinthians was 
written from Ephesus, three or four years after his 
departure from Corinth, in answer to a letter from 
the Corinthian church which brought him some sad 
news and some suggestive inquiries. In his re- 
sponse Paul deals with six topics : — : 

1. The spiritual basis of knowledge. 

2. Certain factions which had arisen in the Co- 
rinthian church. 

3. Certain immoralities which had entered into 
and threatened to destroy it. 

4. Certain specific questions addressed to him by 
the church. 

5. Problems growing out of varieties of spiritual 
gifts claimed by different members. 

6. Immortality and the resurrection. 

In the previous chapter I have considered Paul’s 
treatment of the first topic; the others I take up 
in the order in which Paul treats them. 


THE FACTIONS 
Within a quarter of a century after Christ’s 


| death there had already appeared that sectarianism 


THE FIRST LETTER TO THE CORINTHIANS 117 


which was to be the future bane of the Christian 
Chureh. And it had appeared in much the same 
form. Factions arose which called themselves after 
the name of eminent prophets and teachers. It is 
a curious illustration how little the Church of 
Christ has as really | bowed to the authority of Scrip- 
ture, which in its creeds it has so x much exalted, 
that, in spite of Paul’s earnest condemnation of 
these Corinthian factions, they have been so con- 
stantly repeated since. Not to mention the Domin- 
icans and Franciscans and Benedictines, — follow- 


— 


ers respectively of Dominic, Francis of Assisi, and | 


Benedict of Mersia, or the Jansenists and Jesuits, 
one of them avowed followers of Jansenius, the 
others really followers of Loyola but taking the 
name of Jesus, —we have had Augustinians, Lu- 
therans, Calvinists, Arminians, Wesleyans, — that 
is, parties doing exactly what Paul condemned, one 
saying I am of Calvin, another I am of Luther, 
exactly as in Paul’s time one said I am of Paul, and 
another, I of Apollos. Indeed in one respect the 
parallel has been even more exact; for we have 
had in modern times three separate sects disavow- 


ing sectarian principles and sectarian creeds, and | 
endeavoring to avoid the appearance of sectarianism | 


by calling themselves by the name of Christ. 
Concerning the four parties mentioned by Paul 
nothing is with certainty known. Their names as 
ecclesiastical parties do not reappear in the history 
of the Church. The spirit of faction has been per- 
manent, particular factions have not. But we 


118 PAUL THE APOSTLE 


know enough to form a reasonable surmise as to 
their constitution and character. There is no 
reason to suppose that either of the individuals 
mentioned approved the organization of the party 
which assumed his name, or intended to make him- 
self its leader. It is certain that Paul did not. 
There is no reason to suppose that either Apollos 
or Peter did. It is certain that the great leaders 
in the Church, in subsequent ages, had no such 
purpose. It was not the design of Augustine or 
Luther, of Calvin or Wesley to form a sect or 
school of followers. Each of these great prophets 
saw some great truth which the world needed, and 
gave expression to it. Men of δὲ amlaasbnaee 


ἘΑΣῸ" it, in | varying forms, and then the school 
was formed, which subsequent debates, growing out 
of self-defense or of attack upon rival or antago- 
nistic schools, crystallized into a party or sect, with 
its creed, its fo worship, its order of govern- 
ment, — in short, intoa church, no longer simply of 
Christ, but of Luther, or Calvin, or Wesley as the 
case might be. It is probable that history has 
repeated itself, and that neither Paul, Apollos, nor 
Peter intended to form a party, and that neither 
gave any sanction to the party which claimed to 
follow him, and that those who said “I am of 
Christ” followed Christ no more truly than did 
the others. 

The first faction probably grew out of the Jewish 
element in the Christian Church. Christianity had 


THE FIRST LETTER TO THE CORINTHIANS 119 


grown out of Judaism, and there was a large and 
at first dominant party in the Church, with head- 
quarters at Jerusalem, which held that Christianity 
was a phase of Judaism; that the pagan must be- 
come a Jew before he could become a Christian ; 
that the laws of Moses were of perpetual and uni- 
versal obligation, and that the Church of Christ 
was subject to them! This party insisted, there- 
fore, that converts from paganism must be circum- 
cised, that they must not eat meat offered to idols, 
that they must not intermarry with pagans, and if 
already intermarried must separate, that they must 
observe the Jewish feast-days, especially the Sab- 
baths, — in a word, that they must be conscientious 
Jews. They cited chapter and verse from the Old 
Testament in support of their contention, and 
might have coupled therewith the declaration of 
Christ in the Sermon on the Mount that not one 
jot or tittle of the law should pass away till all 
be fulfilled. They took the name of Peter as 
their leader, because he was in some special mea- 
sure an apostle to the Jews and had remained pre- 
eminent in the Jewish Church ; but there is small 
reason to believe that he personally sanctioned their 
principles, their policy, or their spirit. The ana- 
logue of this Jewish or Petrine faction is the con- 
servative party in our own time, the Puritan of the 
sixteenth and seventeenth centuries, the Covenant- 
ers of Scotland, the Huguenots of France, and the 


1 This party and its development in the Church will be described 
more fully in the chapter on Paul’s Letter to the Galatians. 


120 PAUL THE APOSTLE 


most scrupulous and observant in the Roman 
Church in all ages. In short, this party is ana- 
logous to that which regards the Christian religion 
as a law of God, and obedience to that law as the 
chief characteristic of the Christian life. 

The second faction was born of and supplied by 
the Gentile element in the Christian Church. The 
Gentiles knew nothing of Judaism, and cared no- 
thing for it. Its feast-days and fast-days, its sacri- 
ficial system, its regulations concerning clean and 

‘ | unclean, its practice of circumcision, were all no- 
thing to them, and to these they were naturally 
indifferent. But this was not all; the Greeks and 
| Romans were not accustomed to identify morality 
with religion. The idea that God is a righteous 
God, and demands righteousness of his children, 
which is the fundamental doctrine of Mosaism, was 
a novel doctrine to them. They were more ready 
to accept the hope of a present emancipation from 
galling bondage, ecclesiastical and civil, or an ex- 
_  pectation of a great enfranchisement in the future 
with the second coming of the Messiah, than they 
i were to accept such a change of character as would 
make them truthful, pure, generous, self-sacrificing. 
They disregarded the Levitical law, and were quite 
ready to disregard also the moral law. They 
claimed Paul as their leader, though it is certain 
that Paul, as we shall see in this First Epistle to 
the Corinthians, repudiated very vigorously their 
repudiation of the moral law, and their separation 
of morality and religion. The analogue of this 


THE FIRST LETTER TO THE CORINTHIANS 121 


Pauline party is to be found in history in the liberal 
and progressive party in the Church in our own 
time, in the Cavaliers of the seventeenth century, 
in the more lax and careless spirits in court circles 
in the Roman Church in the Middle Ages, and in 
the Antinomians and Anabaptists of Germany in 
the time of Luther. 

The third party grew out of an endeavor, which 
had been made previous to Christ, to unite Gre- 
cian philosophy with the Jewish religion. This 
endeavor had given rise to an Alexandrian school, 
Greco-Jewish in its character, and deriving its 
name from Alexandria, where its chief activity 
was seen. This school, by a process not necessary 
to describe here,! endeavored, by allegorizing the 
Old Testament Scriptures, so to explain them, or 
to explain them away, as to make them appear 
rational, and consonant with Grecian philosophy. 
Apollos had come from Alexandria; and _ this 
Greco-Jewish school, importing its allegorical and 
_ rationalistie spirit into the Christian Church, 


called itself after the name of Apollos. The ana- 
logue of this school is to be found in what is called | 


the New Theology of our time, and in the School- 
men of the Middle Ages. 

Finally, there was a party which claimed to be 
no party, which put aside Peter and Paul and 
Apollos, and with them the Old Testament Scrip- 


1 This party and its development will be described more fully 
in the chapter on Paul’s letters to the Colossians and the Ephe- 
sians. 


~ 


122 PAUL THE APOSTLE 


tures, and such New Testament records and tradi- 
tions as existed, or gave to them a wholly secon- 
dary place, and claimed direct and immediate 
fellowship with Christ, and inspiration from him. 
It called itself, therefore, by his name, and claimed 
preéminently to derive its principles and its au- 
thority from him. It was the mystical, the sancti- 
fied, the holiness party of the~first-century. It 
has its analogué-in-that—party in more modern 
times which discards all traditions, including the 
Scriptures of the Old and New Testaments, which 
recognizes no other authority than what is called 
the inward witness of the spirit, and which assumes 
| preéminence in vision and faith. It is historically 
illustrated by the Brethren of the Common Life, 
the Illuminati, the Quietists, and other similar 
mystical sects. 

If the reader thinks that in these characteriza- 
tions essential distinctions are ignored, and incon- + 
gruous qualities are strangely intermixed in a 
blurred picture, he must remember that distince- 
tions are thus ignored and qualities are thus inter- 
mingled in actual history. Loyalty to conscience 
merges by insensible degrees into a despotic and 
dwarfing literalism, liberty into a dangerous and 
self-indulgent license, intellectual activity into con- , 
founding dogma with truth and creed with life, 
the spirit of faith and hope into a disembodied 
religion, incapable, because disembodied, of effec- 
tive warfare in this world. Each of the four 
parties which Paul entitles by the names of the 


THE FIRST LETTER TO THE CORINTHIANS 128 


leaders which they had respectively chosen pos- 
sessed, it may safely be assumed, both the virtues 
and the vices of analogous parties in subsequent 
times. ‘They possessed severally the excellencies 
and the defects, the truths and the errors of the 
more modern forms of conservatism, liberalism, in- 
tellectualism, and mysticism. 

Thus there were four nascent factions in the 
Corinthian Church: the conservative, or legal, or 
Puritan ; the radical, or liberal, or Gentile; the 
philosophical, or scholastic, or Alexandrian; and 
the mystical, or transcendental. Each of them 
took the name of a leader famous in the Church, 
though probably not one of them had the leader’s 
authority for so doing. Each separated itself 
from the others and constituted an independent 
party if not an independent organization. Thus 
began sectarianism in the Christian Church. 
» Thus Paul condemned it : — 


* Now I beseech you, brethren, in the name of our 
Lord, Jesus Christ, that ye all speak the same thing, 
and that there be no schisms among you; but that ye 
be perfectly united in the same mind and in the same 
purpose. For I have been given to understand concern- 
ing you my brethren, by members of Chloe’s household, 
that there are strifes among you. What I mean is this: 
that each one of you says, I am of Paul, but I of Apol- 
los, but I of Peter, but I of Christ. Christ is divided. 
Was Paul crucified for you? or were you baptized into 
the name of Paul? I thank God that I baptized none 
of you except Crispus and Gaius, lest any one should 


124 PAUL THE APOSTLE 


say that ye were baptized into my own name. And I 
baptized also the household of Stephanas; besides I 
know not whether I baptized any other. . . . When one 
saith I am of Paul, but another I am of Apollos, are you 
not acting in a very human fashion?* What-then is 
Apollos? And what is Paul? Servants through whom 
ye became believers. And each served as the Lord gave 
him the ability. I planted, Apollos watered; but God 
gave the increase. So then neither is he that planteth 
anything, nor he that watereth, but God that giveth the 
increase. But he that planteth and he that watereth 
are one, and each shall receive his own reward accord- 
ing to his own labor. For we are laborers together with 
God. God’s husbandry, God’s building are ye... - 
Therefore let no one glory in men. For all things are 
yours, whether Paul, or Apollos, or Peter, whether the 
world, or life, or death, or things present, or things to 
come: all are yours; and ye are Christ’s; and Christ is 
God’s.” ? 


The reader has but to substitute the names 
of Luther, Calvin, and Wesley for the names of 
Paul, Apollos, and Peter, and this trenchant rebuke 
and earnest appeal would be literally as appli- 
cable to the Church in the nineteenth century as 
in the first. How then would Paul meet these 
sectarian divisions with the sectarian names, — 


1 The best reading is ἄνθρωποι, not σαρκικοί, “Are ye not men ?” 
not, “ Are ye not carnal ?” but the phrase is to be interpreted by 
the parallel passage in the preceding verse (1 Cor. iii. 3): “ Are ye 
not walking after the manner of men ? ” 

2 1 Cor. i. 10-16; iii. 4-9, 21-28. 


THE FIRST LETTER TO THE CORINTHIANS 125 


Lutherans, Calvinists, Wesleyans ? How did he 
meet them in his own time? 

He would not meet them by either one of the 
four methods which have been proposed in our 
modern times as a cure for sectarianism, — a mutual 
agreement to accept as the basis of union the Bible, 
a Church order, the Church sacraments, or a com- 
mon creed ; certainly it was not by either of these 
methods that he proposed to the Corinthians to 
cure their dissensions. 

He did not propose and could not have proposed 
the acceptance of the Bible as the foundation of 
ecclesiastical unity, for the Bible did not exist. 
The Old Testament existed, but he could not have 
called upon them to unite upon the Old Testament, 
because he said over and over again in his Letters 
that Christians were not bound by the laws of the 
Old Testament; they were freed from the law. 
And the law constituted a large part of the Old 
Testament. He could not, therefore, have united 
them on the basis of their acceptance of the Old 
Testament as a final and absolute authority. And 
he certainly could not have united them on the 
acceptance of the New Testament as a final and 
absolute authority, for the New Testament did not 
exist. He was himself, in this very letter, writing 
a part of the New Testament. Its books were not 
brought together in one collection, whose authority 
was recognized by the Church, until the second or 
third century. In truth, the notion that the Church 
is or can be founded on the Bible is a curious in- 


126 PAUL THE APOSTLE 


version of the perfectly well-known historical order. 
The Jewish Church, if not founded by Abraham,} 
certainly existed as a definite ecclesiastical organi- 
zation in the time of Moses; but the Old Testa- 
ment in its present form was not completed till over 
a thousand years later. In a similar manner, the 
Christian Church was brought into existence at 
Pentecost, if not before; but the New Testament, 
as we now have it, was certainly not completed 
until the end of the first century or early in the 
second. The Bible is the creation of the Church, 
and therefore the Church cannot be founded on 
the Bible. The basis of the Church cannot be the 
literature which its own life has created. 

Nor did Paul make the unity of the Church de- 
pend upon acceptance of any particular form of 
ecclesiastical organization. Neither here nor any- 
where else does he lay stress upon the supremacy 
and authority of either Peter or the Twelve. It is 
impossible to reconcile his utterances with the idea 
that he recognized any such supremacy and author- 
ity. He habitually claimed to be an apostle, the 
equal of the other apostles, and to bear the witness 
of his apostleship not in any ordination by other 
apostles, but in the spiritual fruits of his work and 
thus the ratification of his apostleship by the Spirit 
of God. Not once does he directly appeal to the 


1 As Dean Stanley regards it in his History of the Jewish 
Church. 

2 Rom. xi. 13; 1 Cor. i. 1; ix. 1-2; Gal. i. 1, 19-22; ii. 4-6, 11; 
Col. i. 1 ; 1 Tim. ii. 7; Titusi. 1. 


THE FIRST LETTER TO THE CORINTHIANS 127 


apostles for decision on a doubtful question; and 
in the one case in which an appeal is made to apos- 
tles and others in Jerusalem, he declares that he 
would not have accepted their decision had it been 
adverse to the doctrine of liberty ; and such deci- 
sion as they reached he speedily though quietly dis- 
regarded.! He does not suggest to the rival factions 
at Corinth that they submit their differences to any 
ecclesiastical authority. He does not refer them 
to Peter, or to the apostolic college, or to a pres- 
bytery, or an assembly, or to a special council 
to be called for the purpose. He does not advise 
them to unite in any existing form of ecclesiastica 
organization, — papal, episcopal, or presbyterian. 
Indeed, if I have correctly traced the growth of the 
Church as an organization, ? he could not have done 
so. For neither papal, apostolic, or presbyterian 
authority existed. There was as yet neither pope, 
bishopric, synod, or general assembly. Different 
churches were organized on different models in dif- 
ferent localities. The form of organization is the 
mechanism which life uses in its work; and the 
unity of life cannot be based upon the mechanism 
which it uses. 

Paul might, perhaps, have made a common ac- 
ceptance of the sacraments a basis of union, for they 
were doubtless in common use; but he did not do 
so. One might as well base the unity of the home 
as the unity of the Church upon a common meal. 


1 Gal. i. 9-12. Comp. Acts xv. 28, 29 with 1 Cor. viii. 4-8, 
2 See chapter iv. 


128 PAUL THE APOSTLE 


Certainly Paul does not propose any such founda- 
tion. He does not mention the Lord’s Supper in 
this connection at all, and though he mentions bap- 
tism, it is to dismiss it as a matter of wholly sec- 
ondary importance. “I thank God,” he says, 
“that I baptized none of you but Crispus and 
Gaius, lest any one should say that I baptized in 
my own name. And I baptized also the household 
of Stephanas. Besides I know not that I baptized 
any other ; for Christ sent me not to baptize, but 
to preach the gospel.” It is scarcely possible to 
conceive that the writer of this sentence, after 
treating baptism, in whatever form, in so cavalier 
| a fashion, would have made acceptance of a partic- 


\ | ular form of administering baptism a condition of 


΄- 


church union. 

Certainly Paul did not attempt to secure Chris- 
tian union by uniting these factions in agreement 
upon a common philosophy of religion, or a com- 
mon symbol as an expression of such philosophy. 
If the Bible is the child of the Church, the creed 
is more evidently its child. It is what the Church 
has come to think as the result, in part at least, of 
a study of the Bible. If unity must be based upon 
the creed, then unity was not possible till the third 
or fourth century, for not till then did the Church 
have any creed, even the simplest. It was at first 
in this very letter to the Corinthians Paul expli- 
citly disavows the notion that the Church can be 
built upon philosophy, as though it were only a new 


THE FIRST LETTER TO THE CORINTHIANS 129 


school, with a new theory of life. He argues at 
length that philosophic definitions of religious truth 
afford no basis for Christian union. What he calls 
“ wisdom” we might without misinterpretation call 
scholastic philosophy. The “wisdom” which the 
Greeks sought after was the philosophic formula- 
tion of all truth, and the whole of the second chap- 
ter is taken up with showing that spiritual truth 
cannot be Scns recat it tran- 
scends intellectual definitions. It is not, he says, 
with wisdom of words or excellency of speech — 
not, that is, by a philosophy or a skillful phras- 
ing of philosophy in a common symbol — that the 
Church can ever be made one. History-abundantly 
confirms his argument that theology affords no 
basis for Christian union. The creeds have been 
wedges to split the Church asunder, not bands to 
bind it together. If we except the Apostles’ 
Creed, their object has been not to include all dis- 
ciples of Christ but to exclude some who at least 
called themselves disciples. Thus the Nicene Creed 
was framed to exclude Arians, the Heidelberg 
Catechism to exclude Romanists, the Westmin- 
ster Confession to exclude Arminians, and the 
Creed of Pius IV. to exclude Protestants. The 
object of the creed maker has been to frame a 
shibboleth which the supposed heretic could by no 
possibility pronounce. It has been exclusive, not 
inclusive. 

Finally, Paul would not say, as sometimes is 
said in our time, that denominations are a blessing, 


ES 


130 PAUL THE APOSTLE 


and that we must have Congregational and Bap- 
tist and Methodist and Episcopal and Presbyterian 
and Roman Catholic bodies, to the number of a 
hundred and twenty-five or a hundred and thirty 
separate and often rival and contending sects, be- 
sides independent congregations. This division of 
‘the Church into separate parties he vigorously con- 
demns. It is the result, he says, of earthliness ; 
it is produced by envy; it leads to strife. By 
such sectarianism Christ is divided. The human 
leader is treated as though he were the Master 
who had been crucified for the world. The body 
of Christ must not be divided; it must not be 
rent in sunder; there must not be in it factions 
and parties. 

Paul’s remedy for sectarianism, his basis of 
Church wnion, is very simple, far simpler than any 
‘of those which modern reformers have proposed. 
There is, he says, one foundation, Jesus Christ. 
Other foundation can no man lay. Loyalty to 
Christ, — not to a creed about Christ, not to a 
‘sacrament in honor of Christ, not to a Church 
which Christ has founded, not to a Book which 
tells about Christ, but loyalty to Christ himself, is 
the basis, and the only basis of union which Paul 
recognizes. ‘I beseech you, brethren,” he says, 
“by the name [that is, with the authority] of our 
Lord Jesus Christ, that ye all speak the same 
thing, and that there be no schisms among you, 
but that ye be perfectly united in the same mind 
and in the same purpose: . . . that ye speak the 


THE FIRST LETTER TO THE CORINTHIANS 181 


same thing,’— you have one message to give; it 


is the message of a Christ who ὁ into the world, 


lived, suffered, died, rose from the dead, will come 


again. Give that message. “ Be | perfectly j joined 
together in the same mind” —perceive him, see 


him, understand him, let your perception of him, | 


your understanding of him, unite you; and “in 
the same judgment,” — the same fundamental pur- 
pose, the bringing of the kingdom of Christ upon 
the earth; thus “bringing into captivity every 
thought to the obedience of Christ.” 1 
Codperation in Christian activity is Paul’s 
remedy for schism and sectarianism in the Church 
of Christ. This simple proposition is confirmed 
by certain modern experiments in the Church: 
by the codperation of Christian missionaries of 
different denominations in foreign lands; by the 
endeavor, unhappily frustrated, of the Japanese 
Christians to make one Japanese Christian Church ; 
by the practical unity of widely differing Chris- 
tians for Christian service in such organizations 


as the Young Men’s Christian Associations, the | 
Young Women’s Christian Associations, the King’s | 


Daughters, and the Young People’s Societies of * 
Christian Endeavor. In all these cases there is a 
general acceptance of the Bible as containing the 
word of God, but there is generally no agreement 
upon either doctrinal statements, church symbols, 
or ecclesiastical government ; and yet while others 
have debated Christian union, these organizations, 
1 1 Cor. i. 10; 2 Cor. x. 5. 


— 


132 PAUL THE APOSTLE 


acting on the counsel and in the spirit of Paul, 
have secured it. On the other hand Church his- 
tory abundantly illustrates the hopelessness of at- 
tempting to secure ecclesiastical union by the other 


and more formal methods. The Church of Rome, 
founded on Papal authority, has been rent by fac- 
tions quite as bitter as any that have split Pro- 
testantism into contending sects. Protestantism, 
based on the acceptance of the Bible as a final 
authority, has not been protected thereby from 
being broken into scores of sects. All Protestant 
Churches accept the two Sacraments, but this has 
proved no effective bond of union. And as to the 
creed, the fact that there are in Scotland half a 
dozen Presbyterian denominations, all accepting 
the same creed and each independent of the other, 
ἡ proves, if proof were necessary, how utterly hope- 
| less it is to attempt to build Church unity on ac- 
, ceptance of a common symbol.} 


THE IMMORALITIES IN THE CHURCH 


Gross immoralities had entered the Christian 
church in Corinth. They had been fostered by 


1 It does not come within the province of this chapter, which 
is simply interpretation of Paul’s Letters, to discuss the question 
whether organic union of all Christian churches in one ecclesi- 
astical body is either practicable or desirable. It is enough to point 
out that (according to Paul) the basis of unity must be spiritual, 
not ecclesiastical, literary, liturgical, or theological. Therefore 
mutual respect for each other’s ecclesiastical, literary, liturgical 
and theological conception must precede organic union or even 
efficient codperation. 


THE FIRST LETTER TO THE CORINTHIANS 1338 


that spirit which in Greece, but by no means con- 
fined to Greece, dissociated ethical principles from 
religion. The object of pagan religion in Greece 
and Rome was not to make men better. Indeed, 
it may be said, almost without exception, that the 
object of pagan religion has never been to make 
men better. It has generally been either to } pla- 
cate an angry God or to _bribe_a_corrupt one ; ne; and 
the angry God must be placated, and the corrupt 
one bribed, without regard to the moral character 
of the worshiper. Thus the forms of pagan wor- 
ship have generally been, not only dissociated from 
morality, but often themselves grossly immoral. 
The worship of Ashtoreth among the Pheenicians, 
and of Astarte among the Greeks and Romans, 
was accompanied with immoralities so gross that 
they cannot even be mentioned in modern litera- 
ture. These gross immoralities connected with 
the pagan temples and worship of Corinth had 
crept into the Christian Church. The arguments 
for them were such as have been often heard 
since: The body is a mere transient dwelling- 
place; the man is not soiled because the body is 
soiled ; a white soul may live in an evil body. As 
a man is not made leprous because the house 
is leprous, so he is not made leprous because his 
body is leprous. That was the argument then, 
and it has been often repeated since. Something 
nearly approximating it has been taught by repre- 
sentatives of pagan religions, impliedly if not ex- 
plicitly, in American cities within our own times. 


134 PAUL THE APOSTLE 


The apologists for immorality cited Paul himself. 
Christianity, they said, is freedom; we are free 
from the law; therefore there is no longer any 
law; Thou shalt not steal, and Thou shalt not 
commit adultery, are abolished ; we are free to do 
what we will. A similar separation of religion 
and morality has been not uncommon in later his- 
tory. An ancient record thus characterizes Car- 
dinal Lorraine, of France: “He is not much 
beloved; he is far from truthful; he is naturally 
deceitful and covetous, but he is full of religion.” 
And there is no reason to think that the chronicler 
intended a satire. Criminals have sometimes been 
excessively religious, if religion consists, not in 
doing righteously, as the only method of being 
acceptable to a righteous God, but in paying de- 
votions to a God who cares not for character so 
long as he receives what is due to himself. 

Paul meets this incursion of immorality into the 
Christian Church with fiery indignation. He never 
suggests that the Church shall excommunicate a 
man for false opinion, for heresy, for untrue creed, 
nor even for schism and self-separation from the 
Church. He never suggests that any one be ex- 
communicated because he does not agree with his 
brethren on a doubtful question of ethics. The 
followers of Paul and the followers of Peter, the 
‘men who eat meat offered to idols, and the men 
_ who think it wicked to do so, are to live together 
jin fellowship in the same Christian Church. But 
he who is openly and frankly immoral Paul insists 


A 


THE FIRST LETTER TO THE CORINTHIANS 135 


shall be at once excommunicated. “Are ye not 
aware,” he says, “that a little leaven leaveneth the 
whole lump?” A little corruption in the Church 
is sufficient to taint the whole body. ‘ You are 
not,” he says, “to keep company with fornicators : 
with such an one not even to eat.” Yet even in 
this indignation he illustrates that practical com- 
mon sense which in this extraordinary man is so 
singularly intermingled with his uncompromising 
fidelity to principle. You are not, he says, “to 
separate yourself under all circumstances from all 
evil doers; in that case you would have to go out 
of the world. But if one of your brethren gives 
himself up to vicious life he is no more worthy to 
be called a brother ; you may eat with the heathen,! 
but with such a pseudo Christian as this you are 
not to eat.” 


“T wrote unto you in that letter? not to keep com- 
pany with fornicators. Not that you should altogether 
separate yourselves from the fornicators of this world, 
or the greedy of gain, or the extortioners, or the idol- 
aters ; for in that case you must needs go out of the 
world. But my meaning was that you were not to keep 
company if any one who is called a brother is a forni- 
eator, or greedy of gain, or an idolater, or a railer, or a 
drunkard, or an extortioner; with such an one you are 
not even to eat.” ὃ 


1 Gal. ii. 11-14. 

2 “Not this present epistle, . . . but a former epistle which 
has not come down to us.” — Alford in loco. 

8.1 Cor. νυ. 911. 


136 PAUL THE APOSTLE 


SOME PRACTICAL QUESTIONS 


Paul next comes to certain questions which have 
been asked him. The first of these relates to 
marriage. 

In reading what Paul says about marriage we 
must remember two things. Marriage in that age 
was very different from marriage in ours. There 
was no religious ceremony and no enduring bond. 
Under the Roman Empire, in the first century, the 
man and woman entered into partnership, lived to- 
gether as long as both of them liked to live together, 
and then separated. The bond could be dissolved 
at the pleasure of either one. How readily it was 
dissolved is illustrated by an instance related by 
St. Jerome, who tells us that in his time “there 
existed a wife who was married to her twenty-third 
husband, she herself being his twenty-first wife.” ! 
When, therefore, Paul talks about marriage, he 
talks about the advisability of a woman’s entering 
into such a commercial and easily dissoluble re- 
lationship with some man —something very differ- 
ent from marriage in a Christian community as it 
exists under the influence of Anglo-Saxon civiliza- 
tion and Christian teaching. We must remember, 
too, that Paul, when he wrote this letter to the Co- 
rinthians, believed that the world was soon to come 
to an end; that there would be great distress, and 
many persecutions ; that the perils to the Church 


1 Lecky’s European Morals, vol. ii., p. 325. He furnishes also 
other striking illustrations of the effect of this liberty of divorce. 


THE FIRST LETTER TO THE CORINTHIANS 137 


were likely to grow greater rather than less; and 
that thus the condition of the times rendered mar- 
riage, especially to the Christian, inexpedient. His 
advice, which is, on the whole, against marriage 
rather than in favor of it, is such as a Puritan 
might have given in the time of Charles the First, 
or a Huguenot in the time of Catherine de Medici. 
His judgment in favor of virginity is based on the 
fact of “the present distress.” Upon the other 
question, whether the Christian husband is to put 
away his pagan wife, or the pagan wife the Chris- 
tian husband, he is more explicit. Ezra, five hun- 
dred years before, had required the people to put 
away their pagan wives.! Paul discards this pre- 
cedent without even referring to it. ‘ Unto the 
married,” he says, “ I command, yet not I, but the 
Lord, Let not the wife depart from her husband, 
. . . and let not the husband put away his wife.” 
His authority is the explicit teaching of the Master : 
** Whosoever shall put away his wife, except it be 
for fornication, and shall marry another, commit- 
teth adultery.” ? 

The second question asked of Paul relates to 
meat offered to idols. The worship of idols was a 
sacrificial worship. Cattle were offered in great 
numbers on pagan altars. The blood having been 


1 Ezra x. 10-17. 
2 1 Cor. vii. 10, 11; Matt. xix. 9. Isee no reason for thinking 
that the p “not I, but the Lord,” indicates a special revela- 


tion to Paul. Itis his recognition of the authority of the teaching 
of Christ on this subject, which he had learned either by tradi- 
tion or through one of the Gospels already written. 


138 PAUL THE APOSTLE 


poured out as a libation to the gods, the meat was 
afterwards sold in open market, presumably for the . 
benefit of the priesthood and the temple service. 
The Jews thought that, by eating meat which had 
once been offered to idols, they participated in the 
idolatrous worship; and the Jewish Christians held 
the same view. The Gentile Christians, on the 
other hand, saw no harm in buying and eating such 
meat as they had always been accustomed to do. 
They even seem sometimes to have eaten in the 
idolatrous temple, thus sharing in the pagan and 
semi-religious feasts.1_ The question was addressed 
to Paul, May we eat meat offered to idols? In 
reply he declares that an idol is nothing in the 
world. There is none other God but one. Meat 
offered to an idol is offered to a nonentity. You 
are as free to eat such meat as to eat any other.? In 
estimating the radicalism of this utterance, the 
reader must remember that no less a body than the 
Council at Jerusalem had issued a formal resolu- 
tion counseling Christians to “abstain from meats 
offered to idols and from blood, and from things 
strangled, and from fornication.” ® They had thus 
treated the ceremonial and the moral obligations. 
of Moses as of equal force. Paul quietly, though 
without referring to it, sets this resolution of the 
Ecclesiastical Council at Jerusalem one side, and, 
having vigorously condemned the fornicator, de- 
clares that meat is not polluted because the animal 
from which it is taken has first been sacrificed in a 


11Cor. viii. 10. 2 1Cor. viii.4. 8 Acts xv. 28, 


THE FIRST LETTER TO THE CORINTHIANS 139 


pagan temple. But, he goes on to say, All men 
will not understand this principle, nor recognize it. 
Some will think it is wrong to eat such meat, and 
if they think it is wrong, to them it will be wrong. 
For it is always wrong to violate one’s conscience 
in order to indulge one’s appetite. Therefore do 
not eat. if by so doing you will entice others less in- 
telligent than yourself to violate their consciences. 
And he declares for himself, “ If food entices my 
brother into sin, I will eat no flesh throughout all 
time, lest I entice my brother into sin.” 1 

There are no more idols, and the Christian is no 
more perplexed respecting meat offered in sacri- 
fice; but there is perhaps no text in the Bible 
more frequently quoted or more often misused 
than the famous text just quoted. It cannot be 
taken out of its relation to what has gone before, 
without being misinterpreted and misapplied. Two 
principles Paul lays down; and the second is de- 
pendent upon the first. The first is liberty ; the 
second is service. He puts them together clearly 
in Galatians: “Ye are called unto liberty, bre- 
thren ; only use not your liberty for an oppor- 
tunity to serve the flesh, but by love serve one 
another.”? One may not select one of these 
principles and reject the other, and think that he 
has Paul as an authority. He cannot say, I ama 
free man; I may do what I like, no matter how it 
affeets others. Neither can he say, No man may 
do what he likes, because I think it will injure 

1 1Vor. viii. 13. 2 Gal. v. 13, 


140 PAUL THE APOSTLE 


another. The one interpretation is as false as the 
other. The fundamental principle is this: Every 
man has conscience given him to be his own law- 
giver; not to be a lawgiver for his neighbor. He 
has no right to lay down the law for another ; but 
the liberty which his conscience allows to him he 
must use in the spirit of love to others. The 
Christian is indeed urged by Paul to surrender 
his liberty for the sake of his weaker brother, but 
he cannot surrender what he does not possess. If, 
for example, he is not free to drink a glass of 
wine, he has no power to surrender his freedom 
to drink a glass of wine. Freedom is essential to 
temperance, for temperance is self-control, and if 
one is not allowed to control himself, he cannot 
be truly temperate. He cannot be controlled by 
another and exercise self-control at the same time 
and in respect to the same subject matter. A con- 
vict in the State prison, while he is under the 
control of the warden and his food is measured 
out to him, may be undergoing a training which 
will prepare him to exercise temperance when he 
is discharged; but while he is in the prison he 
cannot exercise temperance, because temperance 
is self-control, and he is not allowed to control 
himself. 

These two principles, liberty and service, are of 
universal application. When, as in our times, 
men, sometimes individually and sometimes collec- 
tively, through resolutions, platform addresses, and 
public journals supposedly edited in the interest of 


THE FIRST LETTER TO THE CORINTHIANS 141 


public morality, deny the liberty of the individ- 
ual to determine for himself the principles of 
his own action and the methods of his own con- 
duct, the first duty of the Church is to reaffirm 
with vigor and courage the Pauline principle of 
freedom. 

Law, that is, the collective action of the majority 
in a democratic community, may, and often must, 
prevent the individual from acts which interfere 
with the rights of his neighbor. But it may not 
interfere with the individual’s liberty to follow the 
dictates of his own conscience in those matters 
which do not violate the rights of others. May I 
go to the theatre? may I drink wine? may I play 
cards? may I walk, or ride, or sail, or call, or play 
games on the Sabbath? The first answer to these 
and all kindred questions is, Each individual must 
decide for himself. ‘ Who art thou that judgest 
another man’s servant? To his own master he 
standeth or falleth.”1 If there ever was a com- 
munity in which the restrictions of law imposed 
from without were necessary, it was Corinth — the 
corruptest city of the corruptest state in its cor- 
ruptest epoch. If there ever was a church which 
the religious teacher should surround with restric- 
tions and prohibitions, to which he should have 
said, There are some places to which you must not 
go, some beverages you must not drink, some pic- 
tures you must not look at, some teachers you 
must not listen to, it was the infant church at 

1 1 Rom. xiv. 4. 


142 PAUL THE APOSTLE 


Corinth. But Paul does not attempt thus to hedge 
them about with prohibitions. On the contrary, 
it is to the Corinthians he says, “ All things are 
yours; whether Paul, or Apollos, or Peter, or the 
world, or life, or death, or things present, or things 
to come; all are yours; and ye are Christ’s; and 
Christ is God’s.” 1 And this he says in the same 
letter in which he condemns them for dividing into 
parties, and following severally Paul and Apollos 
and Peter, and in which he condemns them for 
acquiescing in and countenancing, in one of their 
members, gross immorality. So Tertullian, when 
asked, May we visit the pagan theatres? replied, 
“Places do not eontaminate, but what is done in 
the places.” So Gregory the Great told Augus- 
tine, missionary to Canterbury, not to destroy the 
pagan temples, but to consecrate them. So John 
Wesley said, ‘The devil has had the good music 
long enough.” 2 The method of Paul is consecra- 
tion, not restriction ; the liberty of love, not bond- 
age to another man’s conscience.® 


1 1 Cor. iii. 21-23. 

2 Stanley’s Commentary on Corinthians, p. 176. 

8 The political right of the community to regulate the keeping 
and sale of dangerous articles of commerce, such as gunpowder 
or dynamite, or poisons such as arsenic or prussic acid (and alco- 
hol may be, and by some is, included in the list of dangerous 
poisons), is not inconsistent with the liberty of the individual, 
which is always subordinate to the safety of the community. 
This right of the State rests on the same principle as its right to 
take the property of the citizen in taxation, though for expendi- 
ture which he does not believe in, or to draft him for service 
in war. 


THE FIRST LETTER TO THE CORINTHIANS 148 


But the exercise of this liberty is always to be 
subordinated to the higher law of love. The fun- 
damental question for every Christian to ask him- 
self is, How can-I best serve the world ?— that 
is, his world. He cannot serve it at all unless he 
isa free man. He will not serve it at all unless he 
uses this freedom in the spirit of love. He must 
be equally ready to employ his liberty for love, and 
to forego it for love. If he believes the glass of 
wine, the game of cards, attendance at the theatre, 
Sunday recreation, will be innocent, harmless, even 
beneficial for himself, he has not yet given to his 
question a Christian answer. He must also ask 
and answer the question what the effect of his pro- 
posed act will be upon others. Sometimes he can 
serve others best by using his liberty, and teaching 
them that the Christian is free. Sometimes he can 
serve others best by foregoing his liberty, and teach- 
ing others that the Christian rejoices in self-limita- 
tion and self-sacrifice. In which way he can serve 
his brother, whether by using or by foregoing his 
liberty, is a question which each individual must 
decide for himself in each case as it arises. Though 
Paul said,“ If food entices my brother into sin, I 
will eat no flesh,” I doubt very much that he was 
all his life a vegetarian. 

The third question specifically addressed to Paul 
respected the relation of women to the Church, and 
their place and conduct in its worshiping assem- 
blies. In the city of Corinth the women of evil 
repute had liberty; women of good repute, none. 


144 PAUL THE APOSTLE 


To go into a public assembly of any kind unveiled, 
and to take public part in it, was at once to mark 
the one who did it as a woman of the town. But 
Paul believed, and later certainly said, perhaps had 
already said in Corinth, that in Christ Jesus there 
is neither male nor -female; that woman also is 
God’s child ; that where the spirit of the Lord is, 
there is liberty; that, therefore, there is liberty 
-in the Church of Christ. Some women, availing 
themselves of this, had come into church assemblies 
unveiled, and had taken part in them, and were 
bringing evil reputation upon themselves and upon 
their church. Paul argues at length that the wo- 
men should always wear their veils in the church 
assemblies, and should not speak in them. 


“But I would have you know that the head of every 
man is Christ; but the head of the woman is the man; 
but the head of Christ is God. Every man praying or 
prophesying, having his head covered, dishonoreth his 
head. But every woman that prayeth or prophesieth 
with her head unveiled dishonoreth her head; for that 
is even all one as if she were shaven. For if a woman 
be not veiled, let her also be shorn: but if it be a 
shame for a woman to be shorn or shaven, let her be 
veiled. Fora man indeed ought not to have his head 
veiled, forasmuch as he is the image and glory of God: 
but the woman is the glory of the man. For the man 
was not created from the woman; but the woman from 
the man. Neither was the man created for the woman; 
but the woman for the man. Therefore ought the 
woman to have upon her head the sign of her subjec- 


THE FIRST LETTER TO THE CORINTHIANS 145 


tion, because of the angel witnesses.’ Moreover neither 
is the woman to be accounted apart from the man, nor 
the man apart from the woman in the Lord. For as 
the woman was created from the man, so is the man also 
born of the woman; but all things are of God. Judge 
for yourselves: is it comely that a woman pray unto 
God uncovered ? Doth not even nature itself teach you, 
that, if a man wears his hair long, it is a shame unto 
him? But if a woman wears her hair long, it is a glory 
to her ; because long hair is given to her for a veil.” * 


A little later in the same letter he adds : — 


“ Let your women keep silence in the public assemblies ; 
for it is not permitted to them to talk, but they should 
keep themselves in subjection, as also saith the law. 
And if they would learn anything let them ask their own 
husbands at home; for it is disgraceful for women to 
speak in a public assembly.” * 

This counsel is an excellent illustration of Paul’s 
oratorical temperament. He desires to prevent 
women from taking such a course in the Christian 
assemblies in Corinth as will bring disgrace upon 
them and upon the church, and he uses those argu- 
ments which he thinks will appeal to them, and 
which are suggested to him by his rabbinical train- 
ing. His conclusion is one of practical common 
sense. Some of his arguments, few, if any, Amer- 

1 This paraphrase expresses what appears to be the best inter- 
pretation of a confessedly enigmatical passage. 

2 1 Cor. xi. 3-15. 

8 1 Cor. xiv. 34,35. There is no doubt this was the fact in 


Corinth. Women of notorious reputation, and none other, were 
accustomed to take part in public discussions. 


146 PAUL THE APOSTLE 


ican readers believe to be sound. They do not 
believe that woman was made for man. They be- 
lieve that God made man, male and female, in his 
own image; not for woman man, more than for 
man woman; but each for the other, and both for 


God. 

Self-reverent each, and reverencing each, 

Distinctive individualities, but like each other, 

Ev’n as those who love. 
It is no longer true that it is a shame for a woman 
to be uncovered in church. Most preachers cer- 
tainly would find the inspiration of their presence 
greatly lessened if the women auditors sat behind 
inpenetrable veils. Whether there are angels look- 
ing on or not, it is not material to inquire. If we 
believe there are such unseen companions in our 
worship, their presence would be no reason why 
women should wear veils. And there is just as 
little reason for insisting that women may not 
speak in church meetings because they could not 
do so with propriety in Corinth, as there is for in- 
sisting that all women in a Christian congregation 
shall go veiled in Oriental fashion because in the 
first century and in the city of Corinth the absence 
of the veil was a symbol of disgrace. - 

The subject of spiritual gifts and of the resur- 

rection I reserve for the next chapter. 


CHAPTER VIII 


THE FIRST LETTER TO THE CORINTHIANS (CON- 
TINUED ) 


SPIRITUAL GIFTS 


THERE were in the church at Corinth men pos- 
sessing or claiming to possess extraordinary gifts, 
and there was an emulation, not wholly divine, be- 
tween these men. Paul gives us in the’ twelfth 
chapter a catalogue of these gifts. They are wis- 
dom, knowledge, faith, healing, working of miracles, 
prophecy, discerning of spirits, various tongues, in- 
terpretation of tongues. Of these gifts we readily 
recognize five as existing in the Christian Church 
to the present day — wisdom, knowledge, faith, 
prophecy, and discernment of spirits: wisdom, or 
the logical or philosophical faculty, which belongs 
to what we might call the rational element in the 
Church; knowledge, or the intuitive perception, 
which directly and immediately perceives the higher 
and diviner forms of truth; faith, or the spiritual 
imagination, by which men behold the invisible 
world and walk as on mountain-tops in the clear 
light of heaven; prophecy, or that kind of elo- 
quence by which one with great spiritual passion 
moves on the hearts and emotions of men — what 


148 "PAUL THE APOSTLE 


we sometimes call spiritual magnetism; and dis- 
cernment of spirits, or good common sense discrim- 
inating between different teachers and different 
types of teaching. 

These various forms of gift are not uncommon 
in our times, and those who possess them not in- 
frequently look down upon those who possess a 
different form from their own. Thus, the philoso- 
phical mind is apt to look with disregard upon the 
intuitive, and the intuitive upon the rational or 
philosophical, while both of them call the man who 
walks by faith a mystic ; the mystic is more humble 
than a great many mystics are if he does not dises- 
teem the man who walks by philosophy and reason ; 
and the discerner of spirits — that is, the man of 
practical common sense — does not always discern 
charitably or judge wisely. 

But there are gifts in Paul’s catalogue which 
have no parallel in our own time, even if they have 
an analogue. Of the healing, we might say, per- 
haps, that there is an analogy to be found in the 
claims of Christian Scientists and Faith Curers 
to cure physical disorder through purely spirit- 
ual means. Of the gift of tongues, we may cer- 
tainly say that there is an analogue to be found in 
the claims of the Catholic Apostolic Church, more 
popularly known as the Irvingites, who professed to 
exercise exactly this faculty of speaking in unknown 
tongues. But, for the most part, in orthodox or 
evangelical churches of every branch, there is nei- 
ther a claim to heal physical disorder by spiritual 


THE FIRST LETTER TO THE CORINTHIANS 149 


means nor to speak in unknown tongues. How 
are we to regard these so-called gifts? Are we to 
think of them as really manifestations of a Divine 
Spirit ? as belonging to that early age, because the 
early age had not yet drifted away from the touch 
of Christ? Are we to think that in the Apostolic 
Church there were powers which since have died 
out from the Church — powers which it has since 
lost? There are some objections to this, which is 
the current view ; for it is to be observed that these 
gifts of healing and of tongues do not appear to 
have existed, to any considerable extent, outside 
the church at Corinth. We should naturally look 
for them where the spirit of God was the strongest, 
where the life was the purest, where the faith was 
the clearest — that is, at Philippi or Ephesus, 
rather than in the church at Corinth, which was 
the one in which there was the greatest departure 
from purity of faith, the greatest sign of human 
deficiency and imperfection ; Corinth, into which 
error and heresy and strife and immorality had 
entered. Moreover, we find Paul speaking with 
greater freedom of some of these gifts than we 
should expect him to do if he regarded -them as 
signs of the Divine Spirit. “1 would rather,” he 
says in substance, “ say five words that others can 
understand than ten thousand words that others 
cannot understand.”! Are we, then, to consider 


1 True, he also says, “I thank God I speak with tongues more 
than ye all ;” but this must be interpreted as equivalent to I have 
the gift and could exercise it if I chose. See Alford on 1 Cor. xiv. 18. 


150 PAUL THE APOSTLE 


these gifts of tongues and of healing as evidences 
of superstition? Do they belong to a credulous 
age and a degraded church? Possibly. And yet 
there are difficulties in this view; for Paul treats 
them as gifts of the Spirit of God; he commends 
them in some measure; and he urges his readers 
to strive for the best and highest attainments in 
these gifts. 

I am inclined to think that the truth lies mid- 
way between these two views and embraces them 
both. Any state of great spiritual exaltation is 
liable to be accompanied with great excesses, and 
more liable in an ignorant than in an educated 
community. The phenomena which attend revival 
meetings among the colored people in the South, 
and have attended revival meetings in the West, 
especially in the earlier years of our nation’s his- 
tory, are not wholly vicious, and certainly are not 
wholly virtuous. They are indications of a great 
excitement in which the sensuous and the spiritual 
are strangely intermingled. We sometimes wish, 
perhaps, that the world were differently con- 
structed, that all the virtues were in one utensil 
and all-the vices in another.. But, in fact, the 
good and the evil are strangely intermixed in 
every society and in every man; and if the evil 
are not as black as they are painted, neither are 
the good as white as they are painted. Most men 
are gray, or black and white in alternation. And 
as it is with the individual, so has it always been in 
society — the truth and the error intertwined ; in 


THE FIRST LETTER TO THE CORINTHIANS 151 


times of great religious excitement the religious 
fervor and the superstitious passion intertwined. 
So I accept neither the explanation which regards 
these gifts as purely a manifestation of a Divine 
Spirit, nor that which regards them as simply a 
manifestation of a superstitious age, but rather 
that explanation which regards them as the mani- 
festation of a spiritual excitement in a superstitious 
age. It is not, however, necessary to answer this 
question positively in order to ascertain the princi- 
ples which Paul applies, and to apply them our- 
selves in the solution of our own problems. 

He says, in the first place, that no man can call 
Jesus accursed by the Spirit of God. That seems, 
at first, a needless remark, and yet we must re- 
member that Paul himself had thought God had 
put the mark of curse on Christ by allowing him 
to be crucified. That was before Paul’s conver- 
sion; but at a later epoch in the Church there 
were Christians who still entertained that view. 
They held that the Spirit of God entered into 
Christ at baptism, because it could not be thought 
that the Son of God should grow from childhood, 
and that the Spirit departed from him on the cross 
when he cried, “‘ My God, my God, why hast thou 
forsaken me?” because it could not be thought 
that the Son of God could die. So, on the one 
hand, the Son of God did not grow from boyhood 
to manhood, and, on the other hand, the Son of 
God was not put to death by the hands of man. 
Paul says, first, that nothing can be truly spiritual 


152 PAUL THE APOSTLE 


which does not conform to and interpret the char- 
acter and the career of Christ from the manger to ᾿ 
the cross. Any doctrine which tends to take men 
away from Christ, to make them think less of 
Christ, to cause them to substitute something in 
the place of Christ, may at once be discarded by 
the Christian without further argument. The 
principle may be applied to certain forms of so- 
called religious instruction in our own time — such, 
for example, as the popular forms of theosophy, 
which are taking men away from Christ to some- 
thing other than Christ. 

The second test Paul applies is profitableness. 
If the gift is not of use, it is to be discarded. He 
applies this at some length, in his argument re- 
specting the gift of tongues. It is clear from 
Paul’s argument in this Epistle that the speaking 
in tongues was not a speaking to men of different 
races in their different languages for missionary 
purposes. There was, indeed, no need of that in 
Corinth, for all the people in Corinth spoke the 
one Greek language and understood it; and al- 
though there were different dialects in Greek, they 
were not so different in a city like Corinth that a 
missionary must be supernaturally endowed with 
power to speak in a tongue which otherwise he 
must have laboriously acquired by study. Paul’s 
argument shows that this talking with tongues was 
a kind of babbling, a talking without meaning or 
significance, the parallel to which is to be found in 
the inarticulate cries which sometimes accompany 


THE FIRST LETTER TO THE CORINTHIANS 153 


what certain persons call “getting religion.” 
Paul says this cannot be of any use to any one; 
the gift, to be of value, must be profitable. 

His third principle is that useful gifts are not 
mutually exclusive, nor competitive, but codpera- 
tive. Society is like a human body. It has what 
we now call solidarity. It is not merely a mass of 
individual units ; it is itself a unit; but made up 
of different members with different functions. As 
the eye, the ear, the hand, the foot, are all neces- 
sary for the one body, so all the varied gifts of life 
are necessary for the one church. We are to 
recognize variety of function, and at the same time 
the unity of organism. Count Tolstoi urges that 
every man should fulfill all functions — work with 
his brain in the morning, and cobble shoes in the 
afternoon. The result would probably be that 
both the shoes would be poorly cobbled and»the 
brain work inadequately done. Certainly Tolstoi’s 
is not Paul’s plan. He said, Let the foot be a 
foot, and the eye an eye, and the hand a hand, but 
all united in their various functions to make the 
one organism. It is a prophet’s perception of the 
great principle of “ division of labor,” only Paul 
puts it more wisely, more philosophically, and 
more truly than it is in that much-abused phrase. 

His fourth principle is that this unity of organism 
is to be preserved in and through a variety of 
function by self-respect and mutual respect. “If 
the ear shall say, ‘ Because I am not an eye, I am 
not of the body,’ is it therefore not of the body? 


154 PAUL THE APOSTLE 


If the whole body were an eye, where were the 
hearing? If the whole body were hearing, where 
were the smelling?” Every man is to respect his 
own vocation. If he is in a vocation which he can 
not respect, he should leave it. No man is to say, 
My calling is not a worthy calling. If it is a call- 
ing wherein he can serve society, it is a worthy 
calling. And every man is to respect his neigh- 
bor’s calling. “The eye cannot say unto the 
hand, I have no need of thee; nor, again, the head 
to the foot, I have no need of you.” Society, 
government, the church, each is an organism; 
each made up of men with different gifts; each is 
to use his own gift for the service of humanity ; 
each to respect his own gift; each to respect his 
neighbor’s gift; and in this self-respect and this 
mutual respect in and through the variety of func- 
tion the unity of the organism is to be maintained. 
And so from a study of the strife and jealousies in 
the Corinthian church Paul educes his psalm to 
love : — 


“ Areall apostles? Are all prophets? Are all teach- 
ers? Are all miracle-workers ? Are all faith-healers ? 
Do all speak with tongues? Do all interpret? But de- 
sire earnestly the greater gifts. And yet I show youa 
way which excels all others. 

“Tf I should speak with the tongues of men, and even 
of angels, but have not love, I am become sounding brass 
or a clanging cymbal. And though I should have the 
gift of prophecy, and should know all the mysteries of 
God’s councils, and should have universal knowledge ; 


THE FIRST LETTER TO THE CORINTHIANS 155 


and though I should have fullness of faith so that I could 
remove mountains, but have not love, I am nothing. 
And though I should dole out in alms all my possessions, 
and though I should deliver up my body that I may re- 
ceive the martyr’s glory, and have not love, it profiteth 
me nothing. 

“ Love bears long with offenders, and is helpful ; love 
is not envious; love does not show itself off ; does not 
bear itself proudly; does not behave unbecomingly ; 
seeketh not her own things; is not irritable ; does not 
keep account of the evil; rejoices not in injustice, but 
rejoices with the truth; silently endures all experiences ; 
trusts in them all, hopes in them all, is patient under 
them all. 

“ Love never loses its power. Are there prophecies, 
they shall be done away; are there tongues, they shall 
cease; is there knowledge, it shall be done away. For 
we know truth only in a fragment and we prophesy 
only in a fragment, but when the perfected life has 
come to us, that which has come in a fragment will 
be put away. When I was a little child, I spake like 
a little child, I felt like a little child, I reasoned like a 
little child. But now that I have become a man I have 
put away the ways of a little child. For now we see 
truth through a mirror, in enigmatical reflections, but 
then face to face; now I know only in a fragment, 
then I shall know thoroughly, even also as I am known 
thoroughly. But even as things are, there abide faith, 
hope, love —these three. But the greatest of these is 
love.” ὦ 


Luther said, “ Thank God for my sins!” The 
1 1 Cor. xii. 29-xiii. 18, 


156 PAUL THE APOSTLE 


Church of Christ may almost thank God for the 
strifes and jealousies of the Corinthian church 
which occasioned Paul’s psalm of love. 


THE RESURRECTION. 


The last subject which Paul treats in his first 
letter to the Corinthians is the resurrection. 

There were at the time when Paul wrote, and 
perhaps it may be said there still are, four concep- 
tions respecting the future life. The first is that at 
death, or after a succession of lives and deaths, the 
soul, completing the spiral of its existence, comes 
back into God again and is absorbed by him. The 
soul lives forever, only as the river lives in the 
ocean — that is, not at all. The second is that the 
soul lives in another body. When the man dies, 
the soul passes over into some other physical organ- 
ism. There is what is known as the transmigration 
of souls, or reincarnation; a view which is now 
brought before us in America by the Theosophists. 
The third view is that the body itself is to be pre- 
served, either by human care or by divine miracle. 
The Egyptians preserved it by human care, em- 
balming it with the utmost caution ; and from them 
we have inherited a little of that fashion, though 
we have abandoned the superstition which led to 
it. We seal the bodies of our dead, sometimes, in 
leaden caskets, trying to keep the mould and the 
corruption away, though we know it to be in vain. 
In the fourth place, there was the conception of the 


THE FIRST LETTER TO THE CORINTHIANS 157 


Greeks and the Romans, that when the soul left 
the body it did not return to God or the gods, but 
lived in a vague, shadowy under- world, without 
organization, without real life. These four con- 
ceptions of the future there were: First, absorp- 
tion into God; second, transmigration of souls, or 
living in another body; third, living in one’s own 
body, embalmed for the purpose, or gathered from 
the four winds of heaven by a miracle at the resur- 
rection, at the last day; and fourth, life in a disem- 
bodied state in a shadowy underworld. 

Out of the resurrection of Christ there grew 
a fifth conception respecting the future life: a 
strong, firm belief in the personal resurrection and 
the personal immortal life of the dead, based upon 
and inspired by faith in the fact that Jesus Christ 
had died and had arisen again from the dead. 
But truth never makes its way in an atmosphere 
of error without difficulty; and the truth of a 
personal resurrection came, before long, to be 
doubted. Paul writes to correct this error. He 
argues the personal resurrection and personal im- 
mortality by these considerations: First, if the 
soul does not rise from the dead, then Christ has 
not risen. But we have borne our testimony to 
you that Christ has risen. If he has not risen 
we are false witnesses, and Christianity is a fraud. 
If the dead do not rise, if as individuals they do 
not live personally in another life, then your dead 
are perished, then it is not true that Christ will 
bring with him his beloved. If the dead do not 


158 PAUL THE APOSTLE 


rise, if there is no resurrection, no personal immor- . 
tality, then Christ has not the victory which he 
foretold when he said, The gates of hades shall not 
prevail against my Church! For if his saints are 
kept perpetual prisoners in hades, the gates of 
hades do prevail against his Church; his promise 
is found false; he is defeated and God is defeated. 
Then, with an argumentum ad hominem, which 
Paul is not afraid or unwilling to use at times, 
he refers to a custom which we know existed later 
in the Church and which we may fairly presume 
had already begun to exist. When a man died 
unbaptized, his friends baptized the corpse, or 
sometimes vicariously some one for the corpse; 
and Paul says, If there is no resurrection for the 
dead, why do you baptize for your dead? Finally. 
he meets an objection — an old one, a familiar one 
— “ον shall the dead rise, and with what body 
shall they come?” 

Many scholars have read the fifteenth chapter 
of the First Corinthians as an argument for the 
resurrection of the body. It seems to me clearly, 
explicitly, palpably, unmistakably, a cumulative 
argument against the resurrection of the body. 
Against those who thought that God would absorb 
individuals, Paul stands for personal immortality ; 
against those who thought the body must be em- 
balmed or the soul must find its resting-place in 
some other body, or the soul must live in a shad- 
owy underworld without a body, he argues in the 

1 Matt. xvi. 18. 


THE FIRST LETTER TO THE CORINTHIANS 159 


latter half of this chapter. “ With what body 
shall they come?” This is his reply: You plant 
a seed in the ground. Itdies. Nor will anything 
come from it unless it dies. But when something 
does come, it is not that which you put in the 
ground. The same life which was in the seed 
comes to the surface, but clad with a new body. 
God’s resources are not so few as you imagine, if 
you think that he who has made this body cannot 
make another. There is one flesh of birds, another 
of cattle, another of fishes. There is one glory of 
the moon, another glory of the sun, another glory 
of the stars, and, moreover, star differeth from star 
in glory. And so shall it be in the resurrection 
of the dead. That which thou sowest is a mere 
seed ; that which rises has a new glory of its own. 
If there is a natural body adapted to the needs of 
this life, that is itself a reason for believing that 
there is another, a spiritual body, adapted to the 
needs of the other life. Christ came to earth. 
Did he bring a body with him? In what body 
did he live before he came to earth? Was he 
then disembodied, a shadowy creature in an under- 
world, lamenting his state, as the Greeks and Ro- 
mans thought their heroes were? Was he wan- 
dering over the globe, transmigrating from body 
to body, as the Hindus think their dead were ? 
Was he waiting for some body to be prepared for 
him, that he might come into the fullness of life ? 
If it were possible for the body of flesh to rise, it 
would do no good. If God were to bring together 


160 PAUL THE APOSTLE 


from all the quarters of the globe all fragments of 
the body, it would serve no purpose ; for flesh and 
blood can never inherit the kingdom of God, since 
that which is essentially corrupt cannot inherit the 
incorruptible, nor that which from the moment of 
its birth begins to die inherit the immortal. Even 
we that are living when the trump shall sound 
cannot enter the kingdom of God with our bodies. 
There must be a new organism and a new habita- 
tion for a new life. In this is Christ’s supreme 
victory. For now we see that death is no destruc- 
tion. Now we see that the end of death is not the 
perishing of the seed in the ground. The end of 
death is the uprising of a new and larger life. 
Death no longer conquers. Death no longer has a 
victory? Death no longer even pricks as the sting 
of a wasp. Death is deprived of its sting? Death 
is the advent to a larger life, and God shall clothe 
that life with glory, as it pleaseth him. Read 
Paul’s argument in his own words, and see whether 
I have misinterpreted it : — 


“ But some one will say, How are the dead raised, and 
with what body do they come? Foolish fellow! That 
which thou thyself sowest is not made to live except it 
die ; and that which thou sowest is not the body which 
is to be, but a mere seed, as, for example, a seed of 
wheat or of some other grain. But God gives it a body 
as it pleases him; and to each of the seeds its own 
body. Not all flesh is the same flesh; but there is one 
flesh of men, and another flesh of beasts, and another flesh 
of birds, and another of fishes. There are also heavenly 


THE FIRST LETTER TO THE CORINTHIANS 161 


bodies and bodies terrestrial; but the glory of the hea- 
venly is one, the glory of the terrestrial is another. 
There is one glory of the sun, and another glory of the 
moon, and another glory of the stars — for star differeth 
from star in glory. So also is the resurrection of the 
dead: Sown in corruption, raised in incorruption; sown 
in dishonor, raised in glory; sown in weakness, raised 
in power; sown a natural body, raised a spiritual body. 
If there is a natural body, there is also a spiritual body. 
And so it is written, the first Adam became a living 
soul, the last Adam a life-giving spirit. Howbeit that is 
not first which is spiritual, but that which is natural ; 
and afterward that which is spiritual. The first man is 
from the earth, earthy; the second man is from heaven. 
As is the earthy, such are they also that are earthy ; 
and as is the heavenly, such are they also that are hea- 
venly. And as we have borne the image of the earthy, 
we shall also bear the image of the heavenly. Now this 
I say, brethren, that flesh and blood cannot inherit the 
kingdom of God — neither doth corruption inherit in- 
corruption. Behold, I tell you a mystery: We shall 
not all sleep, but we shall all be changed in a moment, 
in the twinkling of an eye, at the last trump. For the 
trumpet shall sound, and the dead shall be raised incor- 
ruptible, and we shall be changed. For it is necessary 
that this corruptible put on incorruption, and this mortal 
put on immortality. When this corruption has put on 
incorruption, and this mortal has put on immortality, 
then shall come to pass the word that is written: Death 
is swallowed up in victory. Where, O death, is thy 
victory ? Where, O death, is thy sting? The sting of 
death is sin, but the power of sin is the law. But thanks 
be to God who giveth us the victory through our Lord 


162 PAUL THE APOSTLE 


Jesus Christ. So, then, my beloved brethren, be ye 
steadfast, immovable, always abounding in the work of 
the Lord, forasmuch as ye know that your labor is not 
in vain in the Lord.” ? 

If the New Testament means to teach the resur- 
rection of the body, if Paul means to teach that 
doctrine, it is very strange that the phrase itself 
never occurs in the New Testament. The notion 
that the body which is laid in the grave must rise 
again in order to preserve personal immortality is 
the relic of a paganism which ought long since to 
have been forgotten. The body that lies in the 
grave will rise in grass and flowers only. Nor are 
our beloved to wait until some far-off time, while 
their bodies sleep beneath the sod and the cold 
winds play and the cold rain beats upon their bed. 
Nor do they wait in some shadowy underworld 
until the time of their redemption. To die is to 
depart and be with Christ, which is far better. 
Every death is a resurrection; and the mother 
who stands looking down into the grave and hear- 
ing the clod falling upon the coffin should turn 
and lift her eyes and see the loved one at her side 
trying to caress her. For she should know, not 
that there will be, but that there is, a spiritual 
body, and that the last gasp on earth is contempo- 
raneous with the first great inhalation of a new and 
spiritual life in the celestial sphere.” 


1 1 Cor. xv. 35-58. 

2 No one of the lectures, as originally given, which have 
formed the material out of which this book is composed, gave 
rise to more questionings than this one on Paul’s doctrine of the 


THE FIRST LETTER TO THE CORINTHIANS 163 


resurrection. To go into the whole subject of even the Bible 
teaching concerning immortality and the resurrection would take 
me too far from the object of this volume, which is simply to 
interpret Paul’s Lettérs. It must suffice to say here, very briefly, 
that in my judgment there is no one uniform teaching on this 
subject by the Biblical writers. The conception of immortality 
grew up gradually among the Hebrews as among other peoples ; 
the earlier Hebrews had little or no conception of immortality ; 
the later Hebrews entertained substantially the same conception 
as that of the Greeks—a vague ill-defined notion of a dark 
underworld, a Sheol or Hades, where the dead maintained a dis- 
embodied and impalpable existence ; the Pharisees in Paul’s time 
generally expected for the devout a resurrection from Sheol simul- 
taneously with the advent of the Messiah, and this was probably 
Paul’s earlier view. Christ taught his disciples ἃ different faith ; 
he told them that this world was not the only dwelling place of 
life, that in his Father’s house, the universe, were many dwelling 
places, that he was going to his Father and that they should come 
to him to dwell with him and with his Father, and share their 
glory; that his disciples could be kept in no underworld, that 
whoever lived and believed in him could not die but should live a 
continuous and unbroken life. Whether when he rose from the 
dead he came back and animated his physical body, and so re- 
vealed the continuity of his life to his disciples, or whether he ap- 
peared to them in a spiritual body, and their eyes were opened to 
discern him, is a question on which the cautious student will not 
speak with assurance, — though the former seems to me the more 
probable opinion. What we do know is that the continuity of his 
life was ocularly demonstrated to his disciples. Paul passed gradu- 
ally from his Pharisaic to his later Christian conception of death 
and resurrection, as we all pass from the eruder to the higher and 
more spiritual conceptions of life; this transition in his faith 
accompanied the change of his faith from the expectation of a 
future Messiah coming in clouds and glory, to a perception of and 
rejoicing in a crucified Messiah as the power and the wisdom of 
God; and this fifteenth chapter of First Corinthians marks, more 
clearly than any other passage, his new faith in the continuity of 
the spiritual life and its independence of all physical conditions. 


CHAPTER IX 


THE SECOND LETTER TO THE CORINTHIANS 


THE overture to “ Parsifal” contains the motifs 
which are afterward worked out in the opera. Like 
such an overture is the second of Paul’s epistles 
to the Corinthians. It contains the motifs of his 
subsequent writing, the germs which he later de- 
velops. It is, indeed, hardly too much to say that 
the seeds of everything wrought out more fully in 
the epistles to the Galatians, the Romans, the 
Philippians, the Ephesians, and the Colossians, are 
to be found in this epistle. And yet they are 
simply seeds. They can hardly be called thoughts. 
This is of all the epistles the least theological, the 
least like a treatise, the least systematic. It has 
less than any other a topic. It is a letter of per- 
sonal experiences.! If we might compare the other 
letters to sermons or addresses, we might compare 
this letter to the kind of address in which one gives 
his experience in a prayer-meeting. 

And yet, it is for this very reason in some respects 


1 No other of Paul’s letters is of equal importance to this 
second letter in its bearing on the history of his inner conscious- 
ness. Sabatier’s The Apostle Paul, p. 165. Comp. Stanley on 
Corinthians, p. 345. 


2 
SECOND LETTER TO THE CORINTHIANS 165 


the most vital and the most interesting. Its frag- 
mentary character, its seed-like character, adds to 
its value. For all vital theology is born of ex- 
perience. The theology which a man works out in 
his study through books is of comparatively little 
use. The theology which has been wrought out 
of him by actual experience in life takes hold of 
men, because in such theology there is life. All 
the great theologians have thus been men of great 
experiences : Augustine, Luther, Calvin, Wesley, 
Bushnell — in them all we can trace the secret of 
their thought in their lives. 

It is true that, when we take up this Epistle to 
study it, we have to study it with comparatively 
little information respecting the outward experi- 
ences from which it was born. The student of 
Paul’s life and epistles has to construct Paul’s ex- 
periences somewhat as a skilled scientist constructs 
an ancient animal from two or three bones. So 
out of single phrases, almost out of single words, in 
this letter, scholars construct the experiences out 
of which it sprang. 

Paul has gone from Corinth to Ephesus. From 
Ephesus he has journeyed to Jerusalem. He has 
come back from Jerusalem to Ephesus again. He 
has made visits to the churches in Asia. Mean- 
while he has had strange experiences at Ephesus — 
some of great exaltation, some of great depression. 
He was overworked at Ephesus. Luke has given 
us a picture of Paul’s work in an address made 
to the elders of the city. He went from house to 


ἧς 
166 PAUL THE APOSTLE 


house. He entreated men with tears. He labored 
by day and by night. And he added to his mission- 
ary labors toil with his own hands to eke out his 
inadequate income, for he would not be dependent 
on the churches. He has had wonderful success, 
and he has met with very great hostility. He has 
fought, he says, with the wild beasts at Ephesus, 
for to wild beasts he compares the mob which 
threatened his companions. In his journeyings, 
too, he has met with great perils, by land and by 
sea, from robbers and from storm. But, more than 
that, he has carried with him the care of the 
churches, which, he says, came upon him daily. 
Every new church is not a new support, but a new 
burden; and the heresies, the crudities of opinion, 
the immoralities of life, which are depicted with 
some fullness in the First Epistle to the Corinthians 
are reported to him from other churches also. He 
bears them all vicariously. ‘“ Who is weak,” he 
says, “and I am not weak; who is tempted into 
sin, and I am not on fire!” 

With these burdens of the churches and these 
external persecutions, he had also some physical 
deformity. We do not know what it was; we can 
only surmise. He calls it a thorn in the flesh. 
He says that with it Satan buffeted him. It was, 
or seemed to be, a hindrance to his work. Some 
have thought it an affection of the eyes, produced 
by the sudden glare of the light at the time of his 
conversion ; some, his weak bodily presence, which 

1 2 Cor. xi. 29. 


SECOND LETTER TO THE CORINTHIANS 167 


stood in his way when he undertook to address 
audiences; some, a stammer or impediment in his 
speech, which he overcame with difficulty ; some, a 
fever or other periodic disease. Whatever it was, 
it was an impediment, or seemed to him so to be, 
so great that he said, “1 besought the Lord thrice 
that it might depart from me.” By this he means 
not that he offered three prayers for its depar- 
ture, but that three times in his experience he was 
confronted with it; three times it seemed to him 
almost like an insuperable obstacle ; three times 
he wrestled in prayer with God that it might be 
taken away from him.! 

His adversaries cited the existence of this 
“thorn in the flesh” as an evidence of God’s dis- 
pleasure with Paul. The old Jewish law required 
the priest to be physically blameless, and Paul 
was not physically blameless, and the Jewish party 
cited this fact as an evidence that he was no true 
priest of God. Truth came to Paul by degrees, 
as it does to the rest of us, and through hard ex- 
perience. So at last it dawned upon him that the 
weaker he was and the less able by any means of 
his own to produce great impression, the stronger 
was the testimony to the power of the truth and 
the greatness of the divine life of which he was 
the minister. And he says that when he dis- 
covered that, when he saw that in his weakness 
the greatness of God was glorified, when he saw 
that because of his stammering speech, his weak 

1 2 Cor. xii. 1-10. 


168 PAUL THE APOSTLE 


body, his defective vision, men could not say, “ He 
magnetizes his audience by his eloquence,” but 
must see that the power lay in the truth and not 
in the speaker — when he realized this, he gave 
thanks, and could glory in his tribulations, since 
by them he could eglorify his Father. But he did 
not come to this conviction at first. Not only was 
he hindered by this physical defect, but he was very 
sick — so sick that he thought of himself as one 
under sentence of death, awaiting the executioner’s 
sword. “1 had,” he said, “sentence of death with- 
in myself. My only hope for the future lay in a 
God who can raise even the dead to life again.” 1 
Oppressed, persecuted, burdened by the care of 
churches, overwrought and overworked, with this 
physical infirmity tripping him up and buffeting 
him, sick nigh unto death, there was brought to 
him by Titus further news from the church in 
Corinth. It was not altogether bad news. There 
had been a grossly immoral person in that church, 
and Paul had written with vigor that they should 
at once excommunicate him. They had not done 
so. There had been a battle over the question, 
and, apparently, what we should 681] a compromise 
had been reached. The church voted not to ex- 
communicate this immoral person, but to censure 
him, and it had reached even this conclusion only 
by a majority.2 Still Paul had accomplished his 


1 2 Cor. i. 8, 9. 
2 Comp. 1 Cor. v. 3-5, 11, with 2 Cor. ii. 6; “sufficient for 
such an one was this reprimand inflicted by many.” 


SECOND LETTER TO THE CORINTHIANS 169 


real purpose ; the immoral person had repented of 
his immorality and come back into the church 
again, and the church had welcomed him, and 
Paul was glad that his advice was not too strictly 
followed. I forgive him, too, he says, so that he 
returns to a right and true life! Paul had not 
a small nature. He was not ambitious of per- 
sonal victory. When his counsel was not followed 
and better results were reached, he was still glad. 
His was no mean pride; his pride was great, and 
great pride is good. It is only little pride that is 
evil. 

But his enemies were still virulent. They de- 
elared that he had received no ordination ; Christ 
had not appointed him; the Twelve had not ap- 
pointed him; he had no right to claim to be an 
apostle ; his witness was not true; he had never 
seen Christ, he had never been with Christ, he knew 
nothing of Christ; his preaching was not true; he 
set the law aside; his motives were not good ; 
he was a deceiver, a false prophet, a false teacher ; 
he was preaching the gospel in order that he might 
live by the gospel; his motives were mean and 
sordid. Such were the accusations which his ene- 
mies in Corinth and elsewhere brought against 
him. And they claimed authority for their accusa- 
tions. They produced letters.2, Were these true 


1 2 Cor. ii. 10, 11. 

2 The charges of Paul’s enemies are deduced from his defence 
against them. See 2 Cor. i. 17, 18; iii. 1; v. 12, 18; x. 10, 11; 
xi. 6, 9, 12-14, 21-23; xii. 14, 19; xiii. 6. 


170 PAUL THE APOSTLE 


or forged letters? There is some reason to think 
that they were not true. Did they come from 
Jerusalem? ΟὟ 6 do not know. But the presump- 
tion is that they purported to come from Palestine, 
if not from Jerusalem. Do I need letters? he 
says. Do 1 need to have any one vouch for me? 
You know me; you are my children; you were 
brought into the kingdom of God by my ministry ; 
you are my letters, and I want no other than those 
which I have written in your own heart’s expe- 
riences. To those 1 appeal. They are my author- 
ity. 

Still, he was perplexed. I believe this is the 
only time in his life in which he shows indecision. 
At first he resolves that he will go to Corinth. He 
is indignant at these charges made against him, and 
he resolves that he will go and confront his enemies 
and put them down. In his wrath he starts on the 
journey; but after he has gone a little way he 
thinks better of it. It seems to him not well that 
he should go while he is in that state of mind; it 
will do more harm than good; and he abandons 
his proposed visit. Then it is brought as a new 
charge against him that he is weak and vacillating, 
that he makes great pretense in his letters, but 
when the time comes he fails in his promises and 
does not fulfill them.” 

It is out of Paul’s varied experiences, extend- 
ing over a period of two or three years, that the 
Second Letter to the Corinthians is written. He 

1 2 Cor. iii. 1-3. 2 2 Cor. i. 15-23; ii. 1, 2. 


SECOND LETTER TO THE CORINTHIANS 171 


defends himself at length against the charges which 
have been preferred against him. He goes into 
autobiographical memorabilia, which I have briefly 
outlined and from which scholars have deduced 
some of these incidents in his experience. He urges 
on the church at Corinth that they take up a collec- 
tion for the poorer Christians in Jerusalem. The 
chureh at Corinth was not a rich church, but still 
there were more people able to give in Corinth than 
in some other cities, and he urges that they take up 
a collection to be sent to the church at Jerusalem. 
If some of the letters written to undermine his 
authority were from Jerusalem, it was a noble and 
wise Christian method of meeting that attack to 
propose to carry back a contribution to the poor 
church at Jerusalem from the very church which 
the men in Jerusalem had been stirring up against 
him. 

But the parts of his letter which will interest 
us the most are those parts in which, speaking from 
his own personal experiences, he deduces the truths 
which, in later epistles, he is to elaborate. 

He has learned, in the only school in which we 
ean learn that lesson, the power of God to comfort 
men in trouble, and how to comfort others in 
trouble. 


“Blessed be God, even the Father of our Lord Jesus 
Christ, the Father of mercies, and the God of all com- 
fort ; who comforteth us in all our afflictions, that we may 
be able to comfort them which are in any affliction, by 
means of the comfort wherewith we ourselves are com- 


172 PAUL THE APOSTLE 


forted by God. For as the sufferings of Christ abound 
in us, so also, through Christ, our comfort aboundeth.” ? 


Later we shall find in the eighth chapter of Ro- 
mans this experience expanded into a doctrine. 
We shall find him stating how, waiting for the final 
redemption, he is able to glory in tribulation, know- 
ing that nothing can separate him from the love of 
God. Meanwhile we learn where he gets this 
faith which is triumphant over sorrow and trouble. 
He gets it in the school of trouble. Persecuted, 
oppressed, overworked, sick, carrying the troubles 
of others in his own person, he learns how to share 
the sorrows of others; learns that when grief as- 
sails, it brings ordination with it. The way in 
which God ordains us to comfort our fellow-men is 
by our own affliction. Mourning is a priestly gar- 
ment if we only knew it. 

He has been assailed by the defenders and main- 
tainers of the Jewish law, for maintaining that men 
are to be saved not by law, but by Christ. The 
time has been when he also was a maintainer of the 
Jewish law. Born and bred in the school of Phar- . 
isaism, he believed that the Jewish law was glori- 
ous and was final ; and now he is attacked by those 
who hold the same Pharisaic faith — although they 
are in the Church of Christ; and who impugn his 
motives and attack his character and assail his doc- 
trine, because he has departed from this Pharisaic 
faith in the integrity and greatness of law. To 
their attack he replies. 

1 2 Cor. i. 3-5, 


SECOND LETTER TO THE CORINTHIANS 173 


The law, he says, is glorious, but the law is trans- 
itory. Moses came down from the mount, his face 
aglow with the glory and presence of Jehovah, but 
when he finished speaking to the children of Israel 
he put a veil on his face and departed from them 
again into the mountain-top. To this incident 
Paul gives a new interpretation. Moses, he says, 
put the veil on his face that the people might not 
see the glory fade away therefrom, for the glory 
of Mount Sinai and the glory of the law fade 
away.! Men will never be made glorious by taking 
the law from Mount Sinai and shaping themselves 
according to it, but by another and very different 
fashion. We all, as froma mirror reflecting the 
image of the Lord, are changed into the same 
image from glory to glory. It is by understanding 
Christ and by trying to repeat Christ to others — 
not, as the Old Version says, by “ beholding as 
in a glass,” but, as the New Version, by “ reflect- 
ing as a mirror” the glory of the Lord — that 
we are changed from glory to glory; not by shap- 
ing our life to conform to an external standard, 
nor by merely looking at it, but by receiving the 
splendor of the divine life, and repeating a reflec- 
tion of that splendor to others.” 

Has he done this? Paul, who is ready enough to 
defend himself against the charges of his enemies, 


1 2 Cor. iii. 7-18. See Rey. Version for what seems to me the 
true rendering of this passage, though there is good authority for 
the rendering of the Old Version. 

2 2 Cor. iii. 18. 


174 PAUL THE APOSTLE 


is ready enough also to acknowledge the imper- 
fection of his life. No, he has not done it. He 
does not truly reflect the glory of Christ ; he reflects 
it only from a dim and blurred mirror. 


‘“‘ For we proclaim not ourselves, but Christ Jesus as 
Lord ; and ourselves as your servants for Jesus’ sake. 
For it is God, he who said, Let the light shine out of the 
darkness, who has shined in our hearts, for the purpose 
of giving the illumination which comes from the recog- 
nition of the glory of God in the face of Christ. But 
we have this treasure in earthenware utensils, that the 
preéminence of the power may be of God and not come 
from ourselves. On every side we are pressed, but we 
are not in straits ; perplexed, but not in despair ; hunted, 
but not abandoned; struck down, but not destroyed; 
always bearing about in the body the dying of Jesus, in 
order that the life of Jesus might be manifested in our 
bodies. For we who live are always delivered unto 
death on account of Jesus, that the life of Jesus may 
be made manifest in our mortal flesh.” ἢ 


But although he does not reflect fully the glory 
of the Christ, still he looks upon him, he sees him, 
he appreciates him, he approximates him. And 
this is faith: to see the Christ, to appreciate him, 
to follow him, and to in any wise approximate him. 
Men have taunted him with his blindness, and he 
answers, It is true that this outward world is veiled 
from me, because I bear in my body the marks of 
the Lord Jesus Christ. I look not at the things 
that are seen. But I see the more clearly the 

1 2 Cor. iv. 5-11. 


SECOND LETTER TO THE CORINTHIANS 175 


things that are unseen ; and the things that are seen 
are temporal, but the things that are unseen are 
eternal. Later, one of Paul’s disciples illustrates 
and interprets this declaration by what is the best 
definition of faith in the New Testament, and traces 
in a wonderful historical panorama the story of the 
saints of the olden time, who lived a noble life, be- 
cause they looked at the things that are unseen and 
are eternal, not at the things that are seen and are 
temporal.? 

This looking at the unseen world has wrought 
education in Paul. He has been nigh unto death, 
and no man of a serious temper can go down to the 
gates of death and look through the dark door and 
wonder what is the unknown beyond, and not have 
his life affected by the experience. Paul had been 
thus affected. He had been brought up in the 
Pharisaic faith that all men’s bodies would wait in 
the grave until some general resurrection, their 
spirits meanwhile remaining in an intermediate 
state until the day of general resurrection, when 
the graves would open and the bodies would come 
forth and the spirits would be rehabilitated. But 
he had been down to the gates of death, and had 
looked through the mystic door into the unknown 
world beyond, and this hope in a general resurrec- 
tion of the just and the unjust, in some far-off day, 
did not sustain him, any more than it sustained 
Martha and Mary to believe that their brother 
would rise in the general resurrection at the last 

1 2 Cor. iv. 18. 2 Hebrews xi. 


176 _ PAUL THE APOSTLE 


day.!_ He has been living, too, in the spiritual 
world, and the body has seemed less and less to 
him and the spirit more and more, and the concep- 
tion of death which he will hereafter carry with 
him is very different from that of his earlier 
Pharisaic faith. 


‘“‘For we know that if our tabernacle-home upon this 
earth is dissolved, we have a structure from God, a house 
not made with hands eternal in the heavens. Moreover 
in this earthly tabernacle we groan, longing to be clothed 
upon with our dwelling from heaven; seeing that we 
shall be found clothed and not naked. Moreover being 
in this tabernacle we groan, being burdened, not be- 
cause we wish to be unclothed, but because we wish to 
be clothed upon, that what is subject to death may be 
swallowed up by life.” * 


Never again shall we find Paul referring to any 
general resurrection at the last day. Never again 
shall we find Paul thinking of a day in which all 
the dead shall rise from their graves, and the sea 
shall give upits dead. No! hereafter for him death 
is swallowed up in life ; dying is itself a resurrec- 
tion ; and to die is to depart and be with Christ, 
which is far better. 

But it is not on the future only he has looked by 
faith, but on the present also. He has been think- 
ing more and more of the life of Christ, and his 
life has led him more and more into sympathy 
with the spirit of Christ, and he has come more 
and more to understand how it is that Christ wil] 

1 John xi. 24, 2 2 Cor. v. 1-4. 


SECOND LETTER TO THE CORINTHIANS 177 


conquer the world. His enemies have said that he 
has never seen Christ, has never heard Christ teach, 
is no apostle. We learn, if we are wise, from our 
enemies. As Luther learned liberty from Roman- 
ism, and John Wesley from High Churchism, as 
Henry Ward Beecher learned love from law in 
Puritanism, and Horace Bushnell learned the 
power of vision from the rationalism of New Eng- 
land, so Paul learned the power of the gospel 
and the true character of Christ from the very 
men who assailed him. Even if we had known 
Christ after the flesh, he says, we should not now 
so know him.!' We have come to understand him 
better. The spiritual vision is worth more than the 
material vision. The sight counts for nothing; 
the spiritual vision is the all in all. Paul does not 
wait for God to show himself by a revelation of a 
Messiah in a Second Coming. He sees that revela- 
tion in the Christ who has come. 


“God was in Christ, reconciling the world to him- 
self ; not reckoning up their transgressions against them ; 
and has laid upon us the message of reconciliation. We 
then are ambassadors for Christ. As though God spoke 
through us, we beseech in Christ’s stead: ‘Be ye recon- 
ciled to God.’ For him who knew no sin, he hath on 
our behalf made sin, in order that we might become 
the righteousness of God in him.” ? 


This is, I think, the first clear enunciation by 
Paul of the divinity in Jesus Christ; at all events, 
1 2 Cor. v. 16. 2 2 Cor. v. 19-21. 


178 PAUL THE APOSTLE 


none so clear as this before. And he will never 
lose it, never grow away from it. Clearer, plainer, 
certainly more elaborate statements of the person 
and work of Christ will follow it, but they will 
grow out of it. 

But how shall this ministry of Jodomittiaisie be 
made effectual? In what way, by what process? 
There is but one way. It is by having the same 
passion for the truth which there was in Christ. 
Hereafter we shall find Paul dwelling on this: that 
he is to die with Christ in order that he may rise 
with Christ. We shall find Paul saying that he 
follows after, that he may know the sufferings of 
Christ and be conformed unto his death. We shall 
find him saying that through Christ the world is 
crucified to him and he to the world.!’ We shall 
find him entering into the passion of Christ, not 
that by the passion of Christ he may enter into a 
heavenly glory by and by, but because the passion 
of Christ is the glory of Christ, and no man shares 
the glory of Christ who does not share the passion 
of Christ’s self-sacrificing love. This he expresses 
in these paradoxes of Christian experiences : — 


“Tn all things, as ministers of God should, we re- 
commend ourselves, — in much patience ; in oppressions, 
in necessities, in straits, in stripes, in imprisonments, in 
dissensions, in labors, in sleeplessness, in fastings; in 
purity, in knowledge, in long-suffering, in kindness, in a 
holy spirit, in love unfeigned, in the word of truth, in the 
power of God; by the weapons of righteousness on 

1 Gal. vi. 14. 


SECOND LETTER TO THE CORINTHIANS 179 


the right hand and on the left, by honor and dishonor, 
by evil report and good report; as deceivers yet true, 
as unknown yet well-known, as dying, yet behold we 
live, as chastened, yet not killed, as sorrowful, but always 
rejoicing, as poor, but making many rich, as having no- 
thing, yet possessing all things.” ? 

He who was so poor that he knew not where to 
lay his head has diffused wealth throughout Chris- 
tendom — making many rich! He who was so 
little known that no pagan history mentions his 
name has now a name that is above every name, at 
which every knee shall bow, and every tongue 
shall confess him to be Lord, to the glory of God 
the Father. By these facts we are to interpret 
these paradoxes of Paul: “ As unknown, yet well 
known ; as dying, yet behold we live; as poor, but 
making many rich; as having nothing, yet possess- 
ing all things.” 

From this time we shall find in Paul only the 
growth of these seeds and germs of experience. 
We shall find him explaining in philosophic terms 
how one may have victory, not only over sorrow, 
but in sorrow ; showing the futility of the law, and 
explaining the glory of the gospel; interpreting 
faith, and showing how the mere aspiration and 
desire after righteousness is counted by God as the 
beginning of righteousness; we shall find him re- 
joicing in the anticipated coronation when he is to 
be offered as a sacrifice on the altar at Rome; 
finding in Christ’s passion and death the world’s 

1 2 Cor. vi. 4-10. 


180 PAUL THE APOSTLE 


hope and the Church’s glory ; seeing in Christ the 
very image and glory of the Infinite and Eternal 
Father; we shall find in the apostle’s later writ- 
ings the elaboration and fulfillment in teaching of 
these seeds of the divine life, which have been 
sowed by the hand of God, in a heart ploughed and 
harrowed by trouble. But all, or nearly all, which 
we shall find explicit in Galatians, Romans, Ephe- 
sians, Colossians, and Philippians we find implicit 
in this letter of personal experiences — the Second 
Epistle to the Corinthians. 


CHAPTER X 
THE LETTER TO THE GALATIANS ! 


THE primitive Church, as it existed in Paul’s 
time, was composed of three elements, distinct and 
sometimes antagonistic, though merging by insensi- 
ble degrees one into the other; they were respec- 
tively composed of Jews, Gentiles, and proselytes. 
The former brought into the Christian Church 
their Jewish faith and Jewish traditions; the 
second knew nothing, or almost nothing, of either 
the Jewish faith or the Jewish traditions; while 
the third, those who had repudiated Greek polythe- 
ism and accepted faith in Jehovah as the one true 
and righteous God, occupied a position midway 
between the other two, and were probably the 
most liberal and independent of the three par- 
ties. The Galatian churches were composed largely 
of Jewish converts. In order to understand the 

1 [assume that the Galatian Christians, to whom Paul addressed 
this epistle, were in the cities of Antioch, Iconium, Lystra, and 
Derbe, which, according to the book of Acts, he visited; not in 
the so-called North Galatia, a district lying to the north and east 
of Lycaonia and Phrygia, and constituting only a part of the 
great Roman province of Galatia, a region which we have no rea- 
son to think he ever visited. The question is not, for the inter- 


pretation of the letter, very important. The South Galatia view 
is held by Renan, Weizsiicker, Ramsay, and McGiffert. 


182 PAUL THE APOSTLE 


epistle to the Galatians, and its bearing upon certain 
ecclesiastical and theological questions of our own 
time, it is necessary to comprehend, not only the 
nature of the Jewish party in the time of Paul, 
but also its tendency and its history in subsequent 
developments in the Christian Church. 

The essential faith of Mosaism was that God is 
a righteous God, and demands righteousness of his 
children. The essential principle of Mosaism was 
obedience to the laws which God has made, and 
which have been by his prophets promulgated, by 
divine authority. The essential symbol of Mosa- 
ism was the Ten Commandments which present, as 
the sum of human duty, reverence for God, respect 
for parents, regard for the rights of person, pro- 
perty, and reputation, and the safeguarding of the 
family. This simple principle of Mosaism, that 
God is a righteous God, that he demands right- 
eousness of his children, and demands nothing 
else, and that the principles of righteousness are 
those illustrated by the Ten Commandments, had, 
by the time of the Restoration from the Exile, 
been greatly modified. An elaborate ecclesiastical 
system had grown up, partly imported from pagan- 
ism, with a priesthood, a ritual, and a central tem- 
ple. It is not necessary for my purpose here to 
consider how far the Levitical code is a divine 
code, really organized and promulgated by Moses, 
and how far it is a human addition to and corrup- 
tion of the simple ethical and spiritual principles 
which characterize the Book of the Covenant, 


THE LETTER TO THE GALATIANS 183 


which is the oldest book in the Bible It must 
suffice to say that in the time of Christ this Leviti- 
cal code was universally accepted by the Jews as 
of divine authority, equal in its obligations with 
the simpler and earlier law. The distinction be- 
tween what we call the ceremonial and the moral 
law was, if not absolutely unknown, entirely ig- 
nored. Indeed, so far as the distinction was recog- 
nized at all, the stricter and more orthodox of the 
Pharisees gave preéminence to the ceremonial code 
and regarded the ceremonies inculcated by the 
Levitical law as more important and more sacred 
than those inculeated by the second table of the 
Ten Commandments.? This Levitical code im- 
posed on its votaries numerous obligations, three 
of which chiefly concerned Paul’s attention in the 
Epistle to the Galatians: their obligations to and 
through the priesthood, and the correlative rights 
and duties of the priesthood; the obligation of 
circumcision ; and the obligation to observe cer- 
tain sacred days, chief of which was the Sabbath 
Day. Let us consider these separately. 

In the Jewish history the most casual reader of 
the English Bible will note two classes of sacred 
officers, priests and prophets. The priests were 
officially connected with the Temple. It was their 
function to offer sacrifice; they must belong to the 
family of Aaron, and therefore were necessarily of 
the tribe of Levi. They were supported by a reg- 
ular tax levied upon all the worshipers, the amount 

1 Exodus xx. 1-xxiv. 7. 2 See chap. ii. p. 23. 


184 PAUL THE APOSTLE 


of which was fixed, though no provision appears 
to have been made for compelling the payment. 
It was a profanation for any one, not in the 
priestly succession, to enter the priests’ court in 
the Temple, or to offer the sacrifices, and no one 
could come acceptably to God without a sacrifice. 
According to an ancient tradition, when Dathan 
and Abiram proposed to offer sacrifice to the Lord 
without authority, the earth opened and swallowed 
them up.1. When Uzzah, who was not a Levite, 
ventured to put forth his hand to prevent the ark 
from falling off the cart on which it was being 
carried, he was instantly struck dead.2, Whether 
these stories are historically accurate, or whether 
they were incorporated into Jewish history at a 
later period, in order to give historical sanction to 
the claims of the Jewish priesthood, first formu- 
lated at the time of the Restoration, it is not im- 
portant for us here to determine. Those claims 
were universally accepted, and these stories were 
universally believed to be historical, by all devout 
and orthodox Jews in the time of Paul. 

The prophets, on the other hand, belonged to 
no class and received no ordination. They were 
taken sometimes from the court and sometimes 
from the farm ; sometimes they were educated, and 
sometimes, relatively speaking, uneducated. No 
appointment and no ecclesiastical approval was 
required. Any one might prophesy. If he felt, 
or thought he felt, the spirit of God upon him, he 

1 Num. xvi. 2 2 Sam. vi. 6, 7. 


THE LETTER TO THE GALATIANS 185 


was at liberty to give utterance to his message. 
Freedom of religious teaching was as absolutely 
secure under Judaism as it could be made in that 
olden time.!' In this air of freedom there were 
then, as there are now, true prophets and false 
prophets. 

When the Christian Church was born, the Jews, 
coming into the Christian Church, brought with 
them the Jewish conceptions concerning the priest- 
hood, the sacrifices, and the Temple. They re- 
garded the twelve apostles as the representatives 
of the twelve tribes. They believed that the pecul- 
iar authority of the priesthood passed over to 
the apostles and their successors. At first they 
continued the sacrificial worship in the Temple. 
When the Temple was destroyed, the sacrificial 
worship could no longer be continued, because the 
law prohibited the offering of sacrifices except at 
the Temple; but still the essential idea lingered 
in the mind of the Jewish portion of the Christian 
Church, that approach could be made to God ac- 
ceptably only through a priesthood and by means 
of a sacrifice. That idea, in a certain portion of 
the Christian Church, remains to this day. The 
Christian ministry are regarded as the legitimate 
successors of the Jewish priesthood ; that priest- 
hood is regarded as permanent, its sacredness as 


1 Imposture and treasonable speech were punishable, but not 
erroneous doctrine. Deut. xiii. 1-5; xviii. 20-22. For illustra- 
tions of freedom of speech, see 2 Sam. xii. 1-7; 1 Kings xxi. 
17-24. 


186 PAUL THE APOSTLE 


enduring, its office as essential to the institution 
of religion. The modern clergyman is therefore 
regarded as a priest, as truly as was the ancient 
Jewish Temple official. It is true that heno longer 
belongs to the house of Aaron or the tribe of Levi, 
but he is no less in a churchly succession. He must 
receive his authority from priests who preceded 
him, and they from still preceding priests, and so 
he must be able to trace his ecclesiastical lineage 
back to the apostles, through whom he derives his 
priestly authority from Christ. And these priests 
have the same substantial office to perform as did 
the priests in the old Jewish Temple. The simple 
supper which Christ told men to take in memory 
of him is converted into the bloodless sacrifice of 
the mass, and every time the bread is broken and 
the wine is poured out, a new sacrifice for sin is 
offered by the Christian priest. This Christian 
priest, offering this sacrifice, must have an altar; 
and so the simple supper-table, on which the me- 
morial of Christ was celebrated in the primitive 
Church, is converted into an altar, set apart for 
sacrificial purposes. The analogy to the Priests’ 
Court in the ancient Temple, which only the priest 
might enter, is a sacred chancel which only the 
clergyman may enter. The church edifice is no 
longer a meeting-house or an assembly for wor- 
shipers ; it is a temple, with the various parapher- 
nalia of the ancient Temple, if not literally 
repeated, at least symbolically represented. Thus, 
according to this conception, Christianity is a law, 


THE LETTER TO THE GALATIANS 187 


righteousness is obedience, the clergyman is a 
priest, the Lord’s Supper is a sacrifice, the commun- 
ion-table is an altar, and the church is a temple. 
The second element in the Jewish Church, with 
which the Epistle to the Galatians deals, is the rite 
of circumcision. A difference of opinion respect- 
ing the origin of this rite exists, similar to the dif- 
ference of opinion which exists respecting the 
origin of the sacrificial system. It is certain that 
circumcision was known outside of Jewish circles 
in times preceding the age of Moses, and it is al- 
most certain that it was borrowed by the Jews from 
other nations. That is no argument against its 
divinely appointed function, for it seems generally 
to have been the divine plan not to create new 
ceremonials, but to take ceremonials which already 
existed and give them a new and sacred signifi- 
cance. Thus, Christ took the simple family supper, 
which constituted the most essential feature in the 
Passover celebration, and gave to it a new signifi- 
cance by making it a memorial of himself, and of 
the deliverance which he brings to all mankind. 
At what time circumcision became incorporated 
in the Jewish national life as a required ceremo- 
nial is not altogether clear. Apparently, however, 
it originated in the days of Abraham, was main- 
tained during the Egyptian captivity, fell into abey- 
ance during the wanderings in the wilderness, and 
was revived under Joshua.! It is certain that it 
had existed among the Jews for eleven or twelve 
1 Gen. xvii. 10; Exod. iv. 25, 26; Josh. v. 4, 5. 


188 PAUL THE APOSTLE 


hundred years; perhaps for seventeen or eighteen 
_ hundred, and it was a distinguishing characteristic 

of the Jewish people in the time of Christ. No 
man could become an heir of the Jewish pro- 
mise, no man could be recognized as a true wor- 
shiper of the true God, unless he was circumcised. 
The most vigorous and intense term of reproach 
which a Jew could apply to another was the phrase 
“an uncircumcised dog.” Thus circumcision was 
wrought into the very life of the Jewish nation, 
and made the entrance door to it. 

As in the Jewish conception of Christianity, the 
church, the ministry, and the Lord’s Supper have 
taken the place respectively of the Temple, the 
priesthood, and the sacrifice, so, in that conception, 
baptism has taken the place of circumcision. In 
the time of Paul, when a pagan became a Jew, he 
was baptized ; that is, he was led into the water 
and immersed in it, and, according to the later 
rabbinical teaching, entirely submerged in it from 
head to foot. It was contended by the stricter sect 
of the Pharisees that if this submersion was in any 
respeet incomplete, the baptism was ineffectual. 
In this ceremony his old faiths were washed away. 
He was said, in rabbinical phraseology, to be buried 
in baptism and raised a new creature. This cere- 
mony, which the Jews had used as a means of en- 
trance for pagans into the Jewish Church, John 
the Baptizer employed, giving to it a new signifi- 
cance, as a means of solemn profession, of new life, 
among the Jews. This last of the Hebrew prophets 


THE LETTER TO THE GALATIANS 189 


said in effect to those who listened to him: You 
need cleansing as much as the pagans ; your faiths 
are no better than theirs; you need repentance no 
less than they; you also must be submerged, and 
wash away your old faiths and your old sins, and 
rise into a new life, in which you will cease to do 
evil and learn to do well. Baptism was never used 
by Christ during his life, but it was employed by dis- 
ciples of Christ who had previously been disciples 
of John the Baptizer ; ! and it received Christ’s sanc- 
tion after his death, and in this sanction a new 
direction and a new meaning. The apostles were 
told to baptize men, not into the Jewish Church, 
not merely into a repentance which ceases to do 
evil and learns to do well, but into the power and 
authority of a new life with God— into the name of 
the Father, and of the Son, and of the Holy Spirit.* 
Baptism thus became an entrance door to the Chris- 
tian Church, as circumcision had been an entrance 
door to the Jewish Church. It was administered 
only to adults, and to them only on confession of 
their faith. It was the way in which the convert 
confessed his faith in Christ, a solemn symbolical 
expression of that faith and of the consecration 
which accompanied it, and of the new hope and 
new life which grew out of that faith and that con- 
secration. 

But as the Church increased in numbers and in 
solidity of organization, and as time passed on, and 


1 John iy. 1, 2; comp. John i. 35 ff. 
2 Matt. xxviii. 19; comp. Acts xix. 1-5. 


190 PAUL THE APOSTLE 


the second coming of Christ was more and more 
postponed in the thought of the Church to a re- 
mote future, the Church became dissatisfied with 
a rite which brought only the convert into the 
Church, and left his household outside. He wished 
to bring his children with him. Was he a Jew? 
his children were born into Judaism. Was he a 
Christian ? he wished his children to be born into 
Christianity. Thus the Jewish conception of cir- 
cumcision and its office passed over into baptism, 
which was transformed from its original purpose 
to meet the new demand made upon it. The in- 
fant Christian was baptized, as the infant Jew had 
been circumcised, and by this baptism he was made 
a Christian, as by circumcision the Jewish infant 
was made a Jew. As a natural consequence, it 
came to be believed that no one could be a Chris- 
tian who was not baptized, as no one could be a 
Jew who was not circumcised. But Christianity 
was recognized even by the most formal and ecclesi- 
astical in the Church as in some sense a new life, 
and a new and vital relation to God. Hence bap- 
tism-came to be regarded as a means by which 
this new life was conferred, this new and vital rela- 
tion formed, this transformation of character into 
that of a child of God effected. Thus the doctrine 
of baptismal regeneration found its way into a 
very considerable section of the Christian Church ;? 


1 ‘* By baptism we are cleansed from sin, adopted into God’s 
family, being made his children by spiritual birth, so that his 
First-begotten Son is not ashamed to call us brethren.” — Blunt’s 
Theological Dictionary, article “ Baptism.” 


THE LETTER TO THE GALATIANS 191 


the transformation was completed; and the free 
gift of God, received by faith, was made dependent 
on a purely mechanical process, not in the least 
understood by the babe who was subjected to it. 
The third characteristic of Judaism with which 
the book of Galatians deals was the setting apart 
of certain days for special sacred observance. 
Some of these were fast-days; more of them were 
feast-days. The most important of all was the 
Seventh, or Sabbath day. So important was this 
that the command enforcing it found a place among 
the Ten Commandments. It is the only approxi- 
mation to a ceremonial law found in that primitive 
code of Mosaism. But the Fourth Commandment 
ean hardly be classified with ceremonial laws or 
even as akin to them, since, as defined in that com- 
mandment, the Sabbath was simply a rest-day. 
The word “holy ” as there used simply means set 
apart, and is explained by the specifications which 
follow: “Six days shalt thou labor and do all thy 
work, but the seventh day is the Sabbath [that is, 
Rest] of the Lord thy God; in it thou shalt not do 
any work, thou, nor thy son, nor thy daughter, thy 
man-servant, nor thy maid-servant, thy cattle, nor 
the stranger that is within thy gates.” The priests 
early and very legitimately made use of this day 
for additional Temple services, and the prophets 
habitually and wisely made use of it for religious 
instruction. This, however, if not an afterthought, 
was certainly a secondary use. Gradually there 
grew up additions to this simple law and this 


192 PAUL THE APOSTLE 


national habit of religious observance.! By the 
time of Christ, the day which God had appointed 
for freedom had become a day of bondage. When 
Christ cured the cripple on the Sabbath day, he 
was condemned by the ruler of the synagogue for 
breaking the Sabbath law ;? and when he bade the 
cripple take the mat on which he lay, and which 
he could easily roll up and carry under his arm, 
and take away with him, the man was condemned 
for violating the Sabbath day, because he bore a 
burden. Christ deliberately and publicly set at 
naught these Pharisaic and Jewish additions to the 
primitive law, but it cannot be said that he in terms 
set the lawitself aside. He treated the Sabbath as 
he treated circumcision and the sacrifices. He de- 
clared that the faith of the uncircumcised centurion 
was greater than any he had seen in Israel; but 
he did not in terms discard circumcision. He 
forgave men their sins, without ever sending them 
to the temple to offer sacrifice as a condition of 
forgiveness ;* but he did not in terms discard sac- 
rifices. So he repudiated the burdensome regula- 
tions with which the Sabbath had been hedged 
about; but he did not in terms set the Sabbath 
day aside. 

1 A striking illustration of this development of the Sabbath is 
afforded by the account in Nehemiah xiii. 15-22. 

2 Luke xiii. 14. 8 John νυ. 10. 

4 Luke xvii. 14 is not an exception. The lepers were sent to 
the priest for examination and the health certificate which the 
law required before they could mix again with men. Ley. ch. 
Xl. XIV. 


THE LETTER TO THE GALATIANS 193 


When the Jews came into the Christian Church, 
with their notion of priestly authority and the 
obligation of circumcision, they brought with them 
also their belief in the perpetual obligation of the 
Sabbath day. When, on the other hand, the Gen- 
tiles came into the Christian Church, they knew as 
little of a Sabbath day as they did of circumcision 
or the Jewish sacrificial system. But both Jewish 
and Gentile Christians could not forget the first 
day of the week, on which Christ rose from the 
dead. This was their great gala day, not imposed 
upon them by any obligation from without, but 
observed with joy and gladness by a natural im- 
pulse from within. Thus at first two holy days 
were kept in the Christian Church, — the Sabbath, 
or seventh day, because it was Jewish; the Lord’s 
day, or first day of the week, because it was the day 
of Christ’s resurrection. As the pagan element 
increased and the Jewish element decreased in 
numbers, the seventh day gradually fell into dis- 
use, the first day alone lived.? 

But when the seventh day fell into disuse, the 


1 The question is often asked, What is the authority for the 
change of day? There is none except that general authority 
which God has reposed in his children everywhere to worship him 
according to the dictates of their own conscience and in the way 
that best suits their spiritual life. There is nowhere in the New 
Testament astatement of divine authority explicitly given for any 
change in the day. Those who think themselves under obligation 
to maintain the Mosaic law are right in thinking that they should 
observe the seventh day rather than the first. Sunday belongs to 
the liberty of the children of God. 


194 PAUL THE APOSTLE 


law which had created it and had imposed it 
upon the Jewish people was transferred to the first 
day. The notion came to be diffused in the Church, 
and exists to the present time, that all the obliga- 
tions of the seventh day were transferred to the 
first; that the Fourth Commandment is of per- 
petual obligation, but that the observance which 
it imposed is fulfilled by the observance of another 
day in the place of the one originally appointed. 
A part of those who hold this view — a very small 
part, it is true, but more logical than the rest — 
maintain that the Jewish law remains still in force, 
that it is the seventh day that is sacred and not 
the first, and that we shall never have a true Sab- 
bath, nor a true Christianity, nor a true religion 
until we go back to the seventh day, and thus 
fulfill the obligation imposed, as it is claimed, on 
all mankind by the primitive code of Mosaism. 
But the great majority of Christians regard the 
Fourth Commandment as in part obligatory and 
in part not, without having any clear idea of how 
they are to distinguish between what is and what 
is not obligatory. 

Thus there has come into the Christian Church 
from the Jewish Church its fundamental concep- 
tion of religion as consisting in obedience to a law 
of God imposed on mankind from without; and 
this conception is illustrated in three characteris- 
tics of the Jewish Church, perpetuated, though 
in a modified form, — namely, the priesthood and 
its sacrificial system, as a necessary condition of 


THE LETTER TO THE GALATIANS 195 


acceptable approach to God; circumcision trans- 
formed into baptism, as a necessary means of 
entrance into the Church; and the Sabbath as a 
special day of religious observance universally 
obligatory because of the Fourth Commandment. 

When Paul first came into Galatia, preaching, 
he denied the fundamental postulate of this sys- 
tem. He denied that religion consists in obedi- 
ence to a law imposed by God upon mankind. 
* Be it known therefore to you, men and bre- 
thren,” he said, “that through this man to you is 
proclaimed the remission of sins; and from all 
from which you could not be justified in the law 
of Moses, in him, every man having faith is justi- 
fied.” 1 The sending away of sin, the deliverance 
from its power, its burden, and its penalty, the 
being made right in one’s self, the being brought 
into right relations with God, cannot be accom- 
plished — this was the substance of the message — 
by living in the law of Moses. It can be accom- 
plished only by living in Christ, who is the revela- 
tion of God, the wisdom of God, the power of 
God. 

Paul and his message were received with great 
enthusiasm. Despite the recurrence of that mys- 
terious malady to which he seems to have been at 
times subjected, despite some obscuration of the 
vision and some mark upon his face which ren- 
dered him in appearance repulsive, especially to 
those who had been taught to believe that every 

1 Acts xiii. 38, 39. 


196 PAUL THE APOSTLE 


such physical blemish was a sign of divine displea- 
sure, the Galatians weleomed him with ardent 
affection. “If it had been possible,” he says, 
“you would have plucked out your own eyes and 
have given them to me.”! But their enthusiasm 
was too intense to be long lived. Apostles of a 
Jewish Christianity, claiming, if not possessing, 
the authority of the Church at Jerusalem, followed 
Paul here, as they did elsewhere, in order to op- 
pose him.? They insisted that Paul was no apos- 
tle; that he had received no authority from the 
Twelve, and none from the Church at Jerusalem ; 
that he was setting aside the laws of God, the au- 
thority of the priesthood and apostolate, the sacred 
rite of circumcision, doubly sacred from its divine 
origin and its identification with the history of 
God’s chosen people, and the law of the Sabbath 
day, placed by its very position in the Ten Com- 
mandments on the same level with the laws against 
idolatry, profaneness, murder, theft, and adultery. 
They even charged him with inconsistency, and 
with preaching the necessity of circumcision when 
he preached to Jewish congregations.? The Gala- 
tians hesitated, halted, went backwards. They 
questioned whether the leader whom they had 
received with such enthusiasm had not spoken 
without authority. They questioned whether they 
must not reinstate the rite of circumcision which 


1 Galatians iv. 13-15. 
2 Gal. i. 7; iii. 1; iv. 17; v. T-12; vi. 12, 18. 
8 Gal. νυ. 11. 


THE LETTER TO THE GALATIANS 197 


they had abandoned. They began again the Jew-’ 
ish observance of the Sabbath day. The news of 
these changes was brought to Paul. It is to re- 
monstrate with the Galatians, and to reply to the 
apostles of Jewish Christianity, that he writes his 
letter. In it he offers no compromise, suggests no 
retraction and no apology. He reaffirms his radi- 
cal position that righteousness does not consist in 
obedience to law, and accepts all the conclusions 
which that affirmation involves. 

He begins with his own personal experience. 
In the opening words of his letter he repudiates, as 
explicitly as words can repudiate, the notion that 
a Christian minister’s authority is dependent on 
any human or ecclesiastical appointment. ‘“ Paul,” 
he says, “δὴ apostle, not deriving his authority 
from men, neither through the instrumentality of 
men, but through Jesus Christ and God our Fa- 
ther who raised him from the dead.” ! And then, 
as if to emphasize the equality of all men in the 
Christian Church, Apostles and non-Apostles, he 
adds, ** And all the brethren which are with me, 
to the churches of Galatia.”? He will have no 
compromise with Judaism in the Christian Church. 
“If any other man,” he says, “ or we ourselves, or 
even an angel from heaven, preach any other gos- 
pel unto you than that which we have preached 


1 Παῦλος ἀπόστολος, οὐκ ἀπ᾿ ἀνθρώπων οὐδὲ δι’ ἀνθρώπου 
ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν éx 
νεκρῶν. 

3 Gal. i. 1, 2. 


198 PAUL THE APOSTLE 


unto you, let him be accursed.”! That gospel he 
has not received from any apostolic college, nor 
through any apostolic succession: “I neither re- 
ceived it from man, neither was taught it; but 
I received it through the revelation of Jesus 
Christ.” His independence of all apostolic suc- 
cession or appointment he goes on to make still 
clearer by a bit of autobiography. When he was 
converted, he did not confer with flesh and blood, 
nor did he go up to Jerusalem to consult with 
those who were “ apostles before me.” He began 
straightway to preach without any ordination of 
any description.’ Not till three years later did he 
go up to Jerusalem, where he saw Peter and James, 
the Lord’s brother, and no one else. He was not 
even known by face to the churches of Judea.* 
When, fourteen years after, he went up again to 
Jerusalem with Barnabas and Titus, it was not to 
get ordination, nor to yield to nor to compromise 
with the Jewish Christians who were attempting 
to import into the Church the Jewish priesthood. 
“ To them,” he said, “" not even for an hour did we 
yield ourselves in subjection.” °® The apostles re- 
ceived him and Barnabas, not on any ground of 
apostolic ordination, but because they saw in the 
work accomplished demonstration that the free gift 
of God had been given to them. For that reason, 
and that only, did James, Peter and John give them 
the right hand of fellowship in the continuance of 


1 Gal. i. 8, 9. 2 Gal. i. 11,12. 8 Gal. i. 15-18, 
| 4 Gal. i. 22. 5 Gal. ii. 5. 


THE LETTER TO THE GALATIANS 199 


that work. As to the primacy of Peter, already 
apparently claimed for Peter by some whom 
perhaps Peter would have disowned, Paul makes 
short work of it. “41 withstood him,” he says, 
“to his face, because he was to be blamed.” And 
he did this ‘before them all.’”’? 

Paul next appeals to the experience of the Ga- 
latians. How did they obtain the spirit of the new 
life ?— by obedience to an external law, or by re- 
ceiving that spirit gladly through faith? Having 
received this spirit as the beginning of their new 
life, did they expect to perfect that life by going 
back to live under the law? Have all their past 
experiences been in vain? Have these experiences 
taught them nothing? How came their spiritual 
powers, their varied gifts? Did these come to 
them by obedience to the law of Moses, or by the 
reception of the Spirit of God through faith ὃ 8 

Then Paul appeals to the Old Testament history. 
Which came first, faith or law? Faith came first. 
Before there was any law, before Mount Sinai, 
before Moses — four hundred and thirty years be- 
fore—God gave the promise to Abraham and to 
his seed. And this promise made to faith, and 
to Abraham as the father of the faithful, cannot 
be annulled by a subsequent law. The promise 
which God has once given he cannot take back. 
When he has said to men, If you have faith in me, 
that is all I ask, he cannot afterward add other 


1 Gal. ii. 7-9. 2 Gal. ii. 11, 14. 
8 Gal. iii. 1-5. 


200 PAUL THE APOSTLE 


conditions, and say, I also require you to obey the 
law.! 

What, then, is the use of the law? It was 
added to make clear to men that they needed the 
life which is received only through faith. The law 
was like a prison in which men were kept shut up 
until faith should be revealed to them as the 
means of their deliverance. It was like a tutor 
who rules a child till he is old enough to rule 
himself. Among the Greeks and Romans it was 
customary to employ a specially trustworthy slave, 
charged with the duty of supervising and caring 
for the children until they were of age sufficient 
to go unattended to their school. He accompanied 
them out-of-doors on all occasions, was responsible 
for their personal safety, guarded them against 
bad company, went with them to and from the 
school or the gymnasium, and in general exercised 
over them a rigorous censorship. He was called a 
pedagogus, from which our word “ pedagogue” 
comes. He was not properly an instructor or 
teacher, but rather a censor and disciplinarian.? 
The law, says Paul, has been such a pedagogus 
to bring us unto Christ. But now that we have 
arrived at manhood in him, we are no longer under 
a pedagogus. We have always been sons of God 
and heirs of God, but so long as an heir is a child, 


1 Gal. iii. 7-17. 

2 “ His duty was rather to guard them from evil, both physical 
and moral, than to communicate instruction, to cultivate their 
minds, or impart aequirements.” — Smith’s Dictionary of An- 
tiquities, article ‘* Padagogus.” 


THE LETTER TO THE GALATIANS 201 


he is under guardians and stewards. So the race 
in its childhood was under the rigorous rules neces- 
sary for and characteristic of those who are living 
worldly lives.1 But the very object of Christ’s 
coming was that men might be redeemed from 
these rigorous rules, might receive the adoption of 
sons, might have the same spirit which was in 
Christ in their own hearts, might live free and joy- 
ous, because divine, lives. How is it, then, that 
the Galatians have turned back to the life of bond- 
age under these rules, which are weak, unable to 
accomplish anything, beggarly, bringing no enrich- 
ment to the life? He appeals to them, by their 
affection for him, by their memories of their first 
reception of him, by his love for them, to return 
again to the life of liberty.” 

These appeals and arguments he enforces by a 
curious piece of rabbinical allegorizing. He tells 
the story of Abraham and his wives Sarah and 
Hagar, and their sons Isaac and Ishmael. He 
treats this Old Testament story as a parable. 
They that are under the law he compares to Ish- 
mael, child of the bond-woman; they that are 
freed from the law by Christ, to Isaac, child of the 
free woman. As then Ishmael mocked at Isaac, 
so now the legalist scoffs at the free Christian ; as 
then Ishmael was cast out and Isaac inherited, so 
now the legalist shall not inherit with the free 


1 Gal. iv. 3. “Elements of the world ’’ (στοιχεῖα τοῦ κόσμου) 
are rigorous rules characteristic of world-life. 
2 Gal. iii. 19-iv. 20. 


202 PAUL THE APOSTLE 


Christian.| We may question the legitimacy of 
the argument, concerning which Professor Jowett 
has well said: “Strange as it may at first appear 
that his [Paul’s] mode of interpreting the Old 
Testament Scriptures should not conform to our 
laws of logic, it would be far stranger if it had not 
conformed to the natural modes of thought in his 
own day ;” but we may well accept the conclusion 
to which Paul conducts his readers: “ Wherefore, 
brethren, we are not children of the bond-woman, 
but of the free. With that freedom Christ has 
made us free. Stand fast therefore, and be not 
entangled again in a yoke of bondage.” 2 

This allegory is a digression. Paul resumes his 
argument. If the Christian receives circumcision, 
if he accepts the obligations of the law, if he hopes 
to become righteous by obedience to an external 
standard, he must obey it absolutely and in every 
part. He cannot take part and leave part. He 
must either stand on his obedience, — and if he is 
to do this, the obedience must be perfect, —or he 
must find another standing-ground, and “ by faith 
wait for the hope of righteousness.” * This is the 
standing-ground to which Paul calls his readers. 
Their hope is in the free gift of life from God 
through Jesus Christ. Will not this freedom lead 
them on to sin? No. For it is the freedom of a 


1 Gal. iv. 21-31. | 

2 Gal. iv. 3l-v. 1. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ 
τῆς ἐλευθέρας. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν' στήκετε οὖν 
καὶ μὴ πάλιν (ζυγῷ δουλείας ἐνέχεσθε. 

5. Gal. v. 5. 


THE LETTER TO THE GALATIANS 203 


spiritual life, and if one is walking according to the 
spirit, if he is living the spiritual life, if he is in- 
spired by faith in God, by hope of God’s righteous- 
ness, and by love for God and God’s children, he 
will no longer fulfill the desires of the flesh; the 
desires of the flesh and of the spirit are contrary 
the one to the other, and he cannot do the evil 
things to which the flesh calls him, if he is led to 
the life of holiness by the spirit within him.!- And 
then Paul puts in sharp contrast the two lives, — 
the works of the flesh, the fruit of the spirit : — 


“ What I mean is this: walk according to the impulses 
of the spirit and you will not carry out the desires of 
the flesh. For the desires of the flesh are contrary to 
those of the spirit, and those of the spirit are contrary 
to those of the flesh; for these are set in array against 
each other, in order that you may not be able to do what 
you wish. But if you are led by the spirit, you are not 
under law. But the works of the flesh are apparent to 
all, for example: fornication, impurity, wantonness, 
idolatry, sorcery, hatreds, strife, jealousies, passionate 
outbreaks, intrigues, divisions, factions, envyings, drunk- 
enness, carousals, and such like; of which I forewarn 
you, as I did before forewarn you, that they who prac- 
tice such things shall not inherit the kingdom of God. 
But the fruit of the Spirit is love, joy, peace, longsuffer- 
ing, serviceableness, goodness, faith, meekness, self-con- 


trol: against such there isno law. And they that are 


1 Gal. ν. 13-18. “ The flesh lusteth against the spirit and the 
spirit against the flesh ” describes the conflict between the fleshly 
and the spiritual in man, and corresponds to Romans vii. 7-24. 


204 PAUL THE APOSTLE 


Jesus Christ’s have crucified the flesh with its passions 
and its evil desires.” ἢ 

He closes his letter with some practical counsels, 
pervaded by the spirit of the instructions which 
have preceded. Then, as though he could not bear 
to let this letter go without one more effort to re- 
cover the affections and the loyalty of his friends 
and disciples, he takes the pen into his own hand 
— the previous part of the epistle he had dictated 
to an amanuensis —and in large characters, such 
as a half-blind man might write, adds an auto- 
graphic postscript, aflame with his own experience. 
“Through Christ,” he says, “the world has been 
crucified unto me, and I unto the world. Neither 
is circumcision anything, nor uncircumcision, but a 
new creation.” 2 

The teaching of Paul in the epistle to the Gala- 
tians may all be summed up in the sentence, No- 
thing external to man is of the essence of religion: 
no order of ministry, no form of church service, no 
rite or ceremony, no day of observance. It is, 
indeed, true that the religious spirit must always 
embody itself in some form. If there is to be reli- 
gious instruction, there must be instructors ; if pub- 
lic worship, leaders of that worship ; if united work 
for Christ, an organization by which the work is 
to be carried on ; if special services for the develop- 
ment of the spiritual life, special times when those 


1 Gal. ν. 16-24. 
2 Gal. vi. 14,15. dure yap περιτομή τι ἔστιν ὄυτε ἀκροβυστία, 
ἀλλὰ καινὴ κτίσις. 


THE LETTER TO THE GALATIANS 205 


services can be held. Thus, religion must always 
have teachers, services, rites, observances. 

But no particular order of teachers, form of ser- 
vice, method of rite, or time of observance is of 
the essence of religion. Faith, hope, and love alone 
are eternal. The language which they use, the 
methods and instruments which they employ, may 
be changed from time to time, that they may be 
adapted to new conditions of life. The notion that 
any ordination of any kind is essential to the Chris- 
tian ministry, Paul repudiates in this epistle to the 
Galatians in the most explicit terms. It is true 
that he was separated to a special work by the lay- 
ing on of hands ;! but it is also true that no apostle 
was present at this ordination, which was not to the 
ministry but to a special missionary service, and 
that he had preached the gospel, and, indeed, ex- 
ercised all the functions of an apostle, for some- 
thing like ten years before his entrance upon this 
special service. And there is not, either in the 
book of Acts or in any of Paul’s letters, the least 
indication that any apostle had anything to do with 
this or any other ordination of Paul. The notion 
that Paul received his apostolate from the apostles 
is explicitly denied by him. Elsewhere we shall 
find him implying that there is no priest and no 
sacrifice other than Christ,? and this, which he im- 
plies, is still more explicitly affirmed by the unknown 


1 Acts xiii. 1-3. 
2 1 Cor. v. 7. Comp. Rom. xii, 1; Ephes. v. 2; Phil. ii. 17; 
iv. 18, 


206 PAUL THE APOSTLE 


author of the epistle to the Hebrews.1 The mod- 
ern minister, if he can be said to be a successor 
of any order in the Jewish Church, is a prophet, 
not a priest. Never is he called a priest in the 
New Testament. All God’s children are, in the 
Apocalypse, accounted both kings and priests unto 
God.? On the other hand, the religious teacher is 
not infrequently designated as a prophet ; ὃ and the 
prophet was in no order, received no ordination, 
belonged to no sacred and exclusive fraternity, re- 
ceived as his sole appointment the consciousness 
of a divine message within his own heart. 

As neither priest nor sacrifice is essential to reli- 
gion, so no rite or ceremonial. Circumcision is 
quite as explicitly commanded by the Old Testa- 
ment as is baptism by the New,* and it was a more 
distinctive badge of God’s visible Church. Christ 
never set it aside himself ; Paul does not claim that 
he had any divine revelation directing him to set it 
aside. He abandoned it, because experience proved 
that, in the new conditions, it was a hindrance, not 
a help, to piety. The liberty which Paul thus 
exercised belongs to the Church in all ages. A 
majority in the Church have exercised that liberty 
as regards baptism. It was formerly administered 
by immersion, if not always by submersion, which 
in a warm climate was not inconvenient. The 


1 Heb. vii. 27; ix. 23-28; x. 10-14. 

2 Rev. i.6; v.10; xx. 6. Comp. 1 Pet. ii. 5, 9. 

3 1 Cor. xii. 28; xiv. 29; Ephes. ii. 20; iii. 5; iv. 11. 
* Gen. xvii. 10, 13. 


THE LETTER TO THE GALATIANS 207 


Church has substituted sprinkling. It was em- 
ployed as a symbolical expression of personal re- 
pentance and faith. The Church has transformed 
it into an expression of parental consecration. If 
baptism is a law, as circumcision was a law, and 
Christians are under the law, as Jews were under 
the law, then baptism should be by immersion, and 
administered only to adults. The justification for 
the change is to be found only in the fact that no 
rite or ceremony is of the essence of religion, and 
that God’s children have the liberty to change any 
rite or ceremonial, if, by so doing, they think they 
ean better minister to Christian life. 

What is true of baptism is equally true of the 
Lord’s Supper. That its observance does not rest 
on any explicit command of Christ, Dr. McGiffert 
has very clearly shown.! To make its observance 
essential to Christianity is to make Christianity 
simply a new form of Judaism. The method of 
observance has long since changed. It is nowhere 
celebrated in an upper chamber, at the close of a 
meal, by men only, and they reclining at a common 
table. In many churches fermented wine is aban- 
doned ; in some, individual cups are used in lieu of 
a common cup ; in one great section of the Church 
only the priest partakes of the cup; by a small but 
very devout body of Christian disciples both baptism 
and the Lord’s Supper are dropped from the Church 
life altogether. All these variations are entirely 
within the liberty of the children of God. Baptism 

1 The Apostolic Age, p. 68, note. 


208 PAUL THE APOSTLE 


and the Lord’s Supper are to be observed only in 
so far as they promote the spiritual life, and in 
whatever forms they will best promote that life. 

As no priestly order, no sacrifice, and no rite or 
ceremonial is of the essence of religion, so nei- 
ther is any sacred observance or sacred time. To 
regard observance of special days as essential to re- 
ligion and to acceptance with God, Paul condemns. 
He says : — 


‘“* Now, when ye have gained the knowledge of God, 
or, rather, when God has acknowledged you, how is it that 
ye are turning back to those rules, weak and beggarly, 
to which you desire again to be in bondage? Ye ob- 
serve days, and months, and seasons, and years.” ? 


That he includes in this phrase the observance of 
Sabbath days he makes perfectly explicit in his 
letter to the Colossians. “Let no man therefore 
judge you, in meat or in drink, or in respect of 
feasts, or new moon, or Sabbaths, which are a sha- 
dow of things to come; but the body is Christ’s.”? 
If we are under the Jewish law, if the Fourth Com- 
mandment is of perpetual obligation, if to gain ac- 
ceptance with God we must keep one day set apart 
to his special service in some special form, then the 
Seventh-Day Christian is right. Saturday should 
be our Sabbath, and the Mosaic law should deter- 
mine our method of observing it. This is not 
Paul’s conception of religion. The simple duty of 
the Christian is summed up in faith and hope and 
1 Gal. iv. 9, 10. 2 Col. ii. 16, 17. 


THE LETTER TO THE GALATIANS 209 


love. He is to take such time for the cultivation 
of the spiritual life and employ such methods as 
experience indicates will best accomplish the 
coveted result. If he does not desire spiritual life, 
no Sabbath-day observance will promote it. If he 
does desire spiritual life, he is free to select that 
time and that method which are best adapted 
to promote it. The Christian Church has not 
frankly accepted this philosophy, but has uncon- 
sciously acted upon it. The first day has taken 
the place of the seventh, and the method of observ- 
ance has changed quite as radically as the time ob- 
served. , 
To sum all up ina single sentence. In Christ 
there is neither priest nor sacrifice. The priest is 
a mediator between man and God. In Christ the 
way of access to God is open to the humblest, the 
poorest, and the most sinful. The veil of the Tem- 
ple is rent. Every man may enter the Holy of 
Holies. But there are still prophets, who, .know- 
ing God, interpret him to his children. Whoever 
knows the Father may do this work of interpreta- 
tion. Whoever entereth in by the door is a shep- 
herd of the sheep.1 Whoever heareth may say, 
Come.” There is no special symbol of consecration 
which is essential to divine sonship. Neither is 
immersion anything, nor sprinkling anything, but 
a new creation. Life is itself the test of all instru- 
ments of life. There are Pedo-Baptists as conse- 
crated to Christ as Baptists ; and there are Friends, 
1 John x, 2. 2 Revelation xxii. 17. 


210 PAUL THE APOSTLE 


who have received no water baptism of any kind, 
as consecrated as either. No day is of the essence 
of religion. The Church has done wisely to make 
of Christ’s resurrection day a festal occasion. It 
has done wisely to celebrate that resurrection every 
week. It has done wisely to keep this festal day 
free from the cares and the toils of secular life, and 
to use it for the culture of the spirit and for the 
public and united expression of devotion. But the 
obligation of the Lord’s Day lies not in an ancient 
code, given through Moses to an ancient people, 
but in this: that the observance of such a day helps 
to conserve and promote the fruits of the Spirit, — 
love, joy, peace, long-suffering, serviceableness, 
goodness, faith, meekness, self-control. 


CHAPTER XI 
THE LETTER TO THE ROMANS—I 


Paut’s epistle to the Romans more nearly re- 
sembles a treatise than any other of his epistles. 
At a very early date it was published in two edi- 
tions, one with the personal matter omitted from 
it, and in this form it served the purpose of a gen- 
eral treatise or circular letter to the churches. The 
other is the form with which we are familiar. 
There is some difference of opinion among scholars 
as to which of these was the early form, but it is 
not important to determine that question. Whether 
Paul first wrote it as a letter, and it was reédited 
to be a treatise, or whether he first wrote it as a 
circular letter or treatise, and then added to it to 
make it’a letter, in either case the form indicates 
its essential character — that is, that it is general 
rather than specific, a letter fitted to serve the pur- 
pose of a treatise. 

It was written to the Christian church at Rome. 
Of this Christian church at Rome we know no- 
thing, though we can surmise some things. We 
know this: that the Jews were scattered throughout 
the Roman Empire, and wherever they went they 


1 See this matter fully discussed in Bishop Lightfoot’s Biblical 
Essays, Essay ΙΧ. 


212 PAUL THE APOSTLE 


carried with them something of the qualities which 
they carry with them still. They were shrewd, 
thrifty, and successful as traders. They mixed 
freely with men of the Roman Empire in trade, 
but they mixed with them no otherwise. What 
Shakespeare makes Shylock say might well have 
been said by a Jew in the first century: “I will 
buy with you, sell with you, talk with you, walk 
with you, and so following ; but I will not eat with 
you, drink with you, nor pray with you.” They 
possessed a virile and aggressive faith, and it was 
the only virile and aggressive faith in the Roman 
Empire. They believed in one God, who was a 
| righteous God, and who demanded righteousness of 
his people ; and they carried this belief in a right- 
eous God and in the laws of righteousness, as in- 
1 terpreted in the Ten Commandments, with them 
wherever they went. It is true that they were 
more earnest to enforce their conceptions of law on 
others than to obey their conceptions of law them- 
selves. But still they~had-a~virile faith and an 
aggressive religion, and men of intelligence and 
probity (and there were such men in the general 
degradation and degeneracy of the Roman Empire) 
were attracted to their virile faith and their aggres- 
sive religion. So there sprang up in every com- 
munity what were called by the Jews proselytes, or, 
in the Book of Acts, “devout” men. They were 
still pagans; that is, they were not circumcised, 
and did not generally worship in the synagogue ; 
but they believed in one true God as against 


THE LETTER TO THE ROMANS 213 


belief in the many gods, and in a righteous God as 
against belief in immoral gods, and in a spiritual 
God as against belief in the gods that could be 
represented by idols and images. 

The Christian church at Rome was composed of 
three elements: partly of converted Jews, partly 
of converted pagans, but probably very largely of 
converted proselytes. These last were Romans 
who, prior to their conversion to Christianity, had 
ceased to believe in Jove and Mercury and Venus ; 
and to worship in pagan temples, except simply 
as matter of convenience and in conformity to the 
fashions of the times; and who had come to be- 
lieve, more or less profoundly, in one righteous 
God, and to that extent had accepted Judaism. 
Out of this class — the most moral, the most intel- 
ligent, and the most liberal of the Roman Empire, 
free on the one hand from the trammels of Juda- 
ism, freed on the other hand from the superstitions 
of paganism — the Christian churches were largely 
composed ; the Christian church in the Roman cap- 
ital probably chiefly composed. 

It was to this church that Paul wrote his letter, 
about the year 58 a. D., four years after Nero had 
ascended the throne. Paul was still at Corinth, 
or possibly had started from Corinth on his jour- 
ney to Jerusalem, whither he was to carry contri- 
butions from the Macedonian churches to the poor. 
He had already written those letters to the Corin- 
thians and the Galatians which we have consid- 
ered. He had seen converted pagans mistaking 


214 PAUL THE APOSTLE 


license for liberty, casting off all moral restraint, 
and allowing themselves indulgence in grossly im- | 
moral conduct, and had written strenuously in 
rebuke of that notion to the Corinthians; he had 
seen converted Jews falling back into Judaism, and 
living under the restraints of the ceremonial law, 
and had written to call the Galatians back to the 
liberty wherewith Christ makes free. He had 
written of the obligation of moral life to the one; 
he had written of the freedom from the Mosaic 
ritual to the other. Teachers learn, if they are 
| wise teachers, more from their teaching than they 
communicate to their pupils; and Paul by his 
teaching had learned as well as communicated. 
He had begun life a Pharisee, believing that reli- 
gion consisted in obedience to the law, and, pre- 
eminently, in obedience to the ceremonial law, be- 
cause it was the ceremonial law which dictated the 
duties that man owed directly and immediately to 
God. He had cast off this yoke of bondage, and 
he had exhorted his converts to cast it off. And 
yet, when he came to preach to pagans, he found 
them quite ready to east off all law and all moral 
obligation, and to consider themselves set free 
therefrom, to follow their appetites and passions 
wherever they led. In this letter to the Romans 
he brings together his twofold teaching to the Co- 
rinthians and to the Galatians. He considers more 
thoroughly than he had done in either letter the 
whole relation of law to life. That may be said to 
be the subject of his epistle. It is divided into 


THE LETTER TO THE ROMANS 215 


four parts. In the first he discusses law as a remedy 
for an evil age and an evil life; in the second he 
sets forth the gospel as a remedy for an evil age 
and an evil life; in the third he considers how far 
that gospel extends and who may take advantage 
of it; in the fourth he enters into some practical 
applications and general ethical reflections. 

We shall best consider this letter by following 
these divisions (though they are not as sharply 
marked in the letter as I have marked them) and 
taking them in their order. But to do this, we 
must first endeavor to form a picture of the Roman 
world at the time at which Paul wrote the epistle 
to the Christian Church. For Rome, the capital 
of the Roman Empire, was the centre of the Roman 
world. 

From the Roman capital proceeded all law; in 
it was centralized all authority. The Emperor 
was an absolute despot, and all provincial gover- 
nors were appointed by him and answerable to him. 
And as all authority was centralized there, so was 
all life. Rome not only gave the laws, Rome set 
the fashions, for the world. What life was in the 
imperial city of Rome, that, in its essential ele- 
ments, though modified somewhat by provincial 
customs, it was throughout the world. Thus the 
relation of Rome to the Empire was somewhat 
analogous to the relation of Paris to France, 
though the city of Rome was far more dominating 
in the Empire than is Paris in France. If life 
could be touched at Rome, it would be touched 


216 PAUL THE APOSTLE 


throughout the world; if it could be changed in 
Rome, it would be changed throughout the world. 

There are six standards by which we may mea- 
sure any existing civilization: by the character of 
the government; by the condition of labor; by 
the moral standards which prevail in the social 
life ; by the state of the home and the position of 
woman; by the quality and extent of education ; 
and by the nature and influence of the religious 
institutions.? 

The government of Rome was an absolute des- 
potism. The Emperor’s will was law, unmodified 
by any thought either of parental relation, of reli- 
gious obligation, or of fear of the people. For the 
eighty-two years between the accession of Tiberius 
to the throne and the death of Domitian Rome was 
ruled over by the five worst tyrants the world has 
ever seen. Gibbon,— who, it is true, cannot be 
wholly trusted as a historical authority, but whose 
graphic pictures are nevertheless significant and 
effective, and in this particular case true, — thus 
characterizes them: “ The dark, unrelenting Tibe- 
rius, the furious Caligula, the feeble Claudius, the 
profligate and cruel Nero, the beastly Vitellius, and 
the timid, inhuman Domitian.” Tiberius made it 


a law that to speak in derogation of the Emperor 


was treason; and one man was put to death be- 
cause, in changes in his garden, he had removed 


1 This picture of Roman life in the first century is given more 
fully in the Introduction to my Commentary on the Epistle to the 
Romans, and the authorities are there cited. 


THE LETTER TO THE ROMANS 217 


the statue of the Emperor from it. Caligula was 
a madman, insanely wicked. When the cruel 
sports in the arena drew toward their close, be- 
cause there were not victims enough to satisfy his 
greed for blood, he sent his servitors around and 
took here a man and there a woman from the audi- 
ence, and flung them over into the arena, that the 
cruel sport might still continue. At his feasts he 
was accustomed, not infrequently, to have victims 
tortured, that his eating might go on to the music 
of their groans and tears. If Caligula was a mad- 
man, Claudius was an idiot. He fell under the 
_ dominion of perhaps the most shameful and wicked 
woman the world has ever seen; and never does 
shamelessness and wickedness go so far or show 
itself in vice so odious as in a woman given over to 
vice. Messalina compelled by torture the women 
of her court to join with her, not only in bac- 
chanalian orgies, but in vice too shameless to be 
mentioned. Nero was crazy with vanity, —a sen- 
sationalist of sensationalists, giving himself to dra- 
matic entertainments made real; “‘a painstaking 
stage hero, an operatic Emperor, music-mad, trem- 
bling before the pit, and making the pit tremble 
too:” so Renan describes him.! Sensation-mad 
I call him; if he did not actually set fire to 
Rome, he came, when it was blazing, that he might 
enjoy the gorgeous spectacle of its ruin; then im- 
paled the Christians on stakes, covered them with 


1 Anti-Christ, p. 117. The volume gives agraphic and dramatic 
picture of the times. 


218 PAUL THE APOSTLE 


inflammable material, set fire to them, and let them 
burn, that by their flames his garden might be 
illuminated. The Antichrist, the early Christians 
called him. Beast, he is designated in the Revela- 
tion of John. Whether the story be true or not, 
I know not; but the story runs, derived not from 
Christian but from pagan sources, that in one of 
these arenas, when women were flung into the 
arena to make cruel sport for wild beasts, he 
dressed himself in a beast’s skin and amused him- 
self by attacking them. 

This was the condition of government in Rome. 
Its labor condition was no better. One half the 
Roman people were slaves, and slavery was not 
ameliorated by any suggestion of Christianity 
pleading for merey, nor by any restraint of law, 
as in the older Judaism. The slave was the abso- 
lute property of his master, who might do with 
him what he would. One slave-owner threw a 
slave into his pond to feed his fishes. Another 
sacrificed a slave for stealing quail. Four hun- 
dred slaves were sacrificed because their master 
had been assassinated. These were the least cruel 
acts of the Roman master. One cannot think of 
the horrors that thrilled in the heart of a maiden 
slave in that age. The other half of Rome was 
divided in unequal portions: a few rich men liv- 
ing in unstinted extravagance and luxury ; many 
poor, living on the very edge of starvation, and 
kept from it only by great cargoes of corn given 
from time to time by the Roman Empire or by the 


THE LETTER TO THE ROMANS 219 


Roman millionaires. Labor was disgraced, as it 
always is in a slave state; even the higher forms 
of labor were disgraced, for slaves were copyists -— 
that is, printers —and writers and authors and 
secretaries. All industry was done by servile toil ; 
war was the only profession. Says Mommsen : 
“ Nowhere, perhaps, has the essential maxim of 
the slave state, that the rich man who lives by the 
exertion of his slaves is necessarily respectable, 
and the poor man who lives by the labor of his 
hands is necessarily vulgar, been recognized with 
so terrible a precision as the undoubted principle 
underlying all public and private intercourse.” 
There was nothing in social life to afford a basis 
for political reform. The few rich men in Rome 
never had read the Mosaic provisions urging men 
to beneficence, never had been incited by the ex- 
ample and the ministry of Christ to charity, and 
never had it dawned upon them that wealth was a 
trust for which they must give an account. So 
they heaped up money they knew not how to use, 
save in luxurious self-indulgence. One man, it is 
said, gave a single feast which cost $400,000, and 
that at a time when the wages of a workingman 
were twelve to fifteen cents a day. Drunken orgies 
went on from day to day, lasting sometimes an en- 
tire week. Over the vices of that sensual age one 
must draw a veil. Paul’s description is abundantly 
verified by Roman historians and Roman satirists. 
From the horrors and the debasements of such a 
life men and women could not flee for refuge and 


2 
΄ 


220 PAUL THE APOSTLE 


for purity to their homes. It can hardly be said 
that there were any homes. The very word had 
no existence in the language. There was nothing 
we would call marriage. Once it had been a sac- 
rament, and when man and woman were married 
in Rome the marriage was for better, for worse, 
till death came to sunder the wedded pair. But 
that period had passed away. Marriage was now 
but a civil contract. Man and woman entered into 
a partnership which lasted only so long as it was 
agreeable to them both. Either might send the 
other away at will. In truth there was no mar- 
riage; there were bargains by which men and 
women agreed to live together at mutual pleasure. 
And the freedom of divorce, which in our own time 
men are seeking to bring back from pagan Rome, 
had done nothing to lessen the licentiousness of the 
age — rather had increased it. 

There was little basis of hope for the future in 
the educational or religious influences of the time. 
There were no public schools; nothing for the 
education of the common people; nothing for the 
education of any, except in two arts, that of the 
gymnast and that of the orator. The temples 
were often nesting-places of vice and never nurs- 
ing-places of virtue. There was no real attempt 
to make men better through-religion. Religion 
was sometimes a fashionable pastime, sometimes a 
superstitious propitiation of the gods, never an 
ethical incentive to or endeavor after practical 
righteousness. The religion of the temples had no 


THE LETTER TO THE ROMANS 221 


relation to the moral life of the people. It did not 
even attempt to make the world a better world, 
and it made no pretense to doso. Philosophy was 
sometimes moral; religion was unmoral, and often 
immoral. 

Such was the society upon which Paul looked. 
Not that there were not some fair women and 
some brave men and some attempts at reformation 
and a better life. But they were individual, unor- 
ganized, and ineffectual. (Government Was an ab- 
solute despotism ; labor was servile and degraded ; 
society was given over to licentiousness and self- 
indulgence ; the family was in fragments ; popular 
education there was none; and the object of the 
religious institutions was to appease the wrath of 
angry gods or bribe ih cape ones, not to make 
men righteous. 

It is to a Christian εἰ νὸς in the metropolis 
of an empire in such a state of society that Paul 
writes his epistle to the Romans. And his first 
word to them is this: The world cannot be made 
better by law. Rome had one virtue leff— law; 
it had~power to enforce law; and from time to 
time emperors had endeavored by law to stay the 
tide of corruption which was eating out the life of 
the empire. Paul’s first word to his Roman Chris- 
tians is that human law is a vain reliance. You, 
once knew God, he says, and you have left him. | 
You once knew righteousness, and you have aban- 
doned it. Rome has been a republic and main- 
tained law; it is now an empire and maintains 


222 PAUL THE APOSTLE 


law; it is itself the mother of law; and this is 
what law has done for Rome and the Romans. 


“ And as they thought fit to cast out God from their 
knowledge, God gave them over to an outcast mind, to 
do those things which are not fit; being filled with all 
unrighteousness, villainy, covetousness, maliciousness ; 
being full of envy, murder, strife, deceit, malignity ; se- 
cret maligners, open defamers, hateful to God, insolent, 
haughty, boastful, inventors of evil, disobedient to par- 
ents, without understanding, covenant breakers, without 
natural affection, unmerciful; who knowing the sentence 
of God, that they who practice such things are worthy 
of death, not only do the same, but have pleasure in 
those that do them.” ? 


This has sometimes been treated as though it were 
Paul’s picture of human nature. It is not. It is 
a picture of pagan society in the first ¢ century, and 
it is a true picture of that society. It shows what 
mankind had come to, when the only force which 
they knew was the force of a stronger will over 
them in a despotic and authoritative government. 
Law had broken down absolutely and entirely, and 
society had gone to decay. 

Then Paul imagines the Jew rejoicing in this 
indictment of the pagan and saying, This is a'true 
picture of paganism ; this is what we have always 
said the heathen are. And to this imagined Jew 
Paul replies: You are not to be saved by circum- 
cision, nor because you belong to Israel. There 
is not one law for you and one law for the pagans. 

1 Rom. i. 28-32. 


THE LETTER TO THE ROMANS 223 


God will render to every man, Jew or pagan, ac- 
cording to his deeds. To them who by patient con- 
tinuance in well-doing seek for glory and honor 
and immortality, he will give eternal life: that is, 
wherever a man has honestly, sincerely, earnestly 
sought the higher life, and has done so, not by 
forms and ceremonies, but by patient continuance 
in well-doing, God bestows upon him the life he 
seeks. 

There is nothing he demands save the earnest 
and sincere desire ; if the pagan has the desire he 
will have the life, and if the Jew has not the desire 
he will not have the life. For as human law has 
not saved, so neither has divine law saved. Israel 
has had the divine law — has had it flashed on the 
people from Mount Sinai; has had it enforced by 
divine providence, rewarding obedience, and pun- 
ishing disobedience. And what has the divine law 
done for Israel? This is Paul’s answer : — 


Are we better than they? No, in no wise. As we 
have before proved, both Jews and Gentiles, that they 
are all under sin; as it is written : — 

There is none righteous, no, not one ; 

There is none that understandeth, 

There is none that seeketh after God ; 

They have all turned aside, they are together become 
unprofitable ; 

There is none that doeth good, no, not so much as one: 

Their throat is an open sepulchre ; 

With their tongues they have used deceit : 

The poison of asps is under their lips : 


224 PAUL THE APOSTLE 


Whose mouth is full of cursing and bitterness: 
Their feet are swift to shed blood ; 
Destruction and misery are in their ways; 
And the way of peace have they not known: 
There is no fear of God before their eyes 


There is no one place in the Old Testament which 

contains all these passages. It is as though Paul 
a picked out the texts in the Old Testament 

\which: condemn the Jews and combined them in 
one terrible indictment of Israel.” 

Thus by two object-lessons Paul undertakes to 
prove that the world cannot be made better by law. 
Rome has tried human law, —that has failed ; the 
Jewish nation has tried_divine law,— that has 
failed. For it is not the object of law, whether 
human or divine, to make the world better. 

Law has divine uses; but it is not remedial, it 
is not medicinal. Law furnishes,a standard of 

_ righteousness, by which a man may compare him- 
self in determining whether he is righteous, but it 
has no power to make him righteous. It is like the 
standard yardstick at Washington ; by it cloth may 
be measured, but it cannot make of thirty-four 
inches of cloth a yard; for that the cloth must be 
sent to the loom, that the added cloth may be 
woven. Law, Mr. Moody has said, is like a look- 
ing-glass ; the looking-glass shows one that his face 


is dirty, but he does not take the looking-glass to 


1 Rom. iii. 9-18. Rev. Version. 
2 The quotations are from Ps. xiv. 2-4; v. 9; exl. 3; x. 7; 
Proy. i. 16; Isaiah lix. 7,8; Ps. xxxyi. 1. 


THE LETTER TO THE ROMANS 225 


wash his face with. Law also may restrain a man 
from injuring his neighbor or even from injuring 
himself ; but it cannot make him a useful man. It 
may make him harmless, but it cannot make him 
beneficent. Law is like-a strait-jacket ; we may 
confine a violent lunatic in it, for his own or others’ 
safety, but a strait-jacket will do nothing to restore 
to him his reason. “ We know,” says the writer of 
the letters to Timothy, “that the law is good, if 
a man use it lawfully, as knowing this, that law is 
not made for a righteous man, but for the lawless. 
and unruly, for the ungodly and sinners, for the 
unholy and profane, for murderers of fathers and 
murderers of mothers, for manslayers, for fornica- 
tors, for abusers of themselves with men, for men- 
stealers, for liars, for false swearers, and if there 
be any other thing contrary to healthful teach- 
ing.” 1 By law comes the knowledge of sin; by 
law restraint from certain of the worse forms οὗ 
sin; but by law does not_come reformation of char- 
acter or redemption from sin. 

Law is not God’s method for the cure of evil- 
doing or of evil character: this is Paul’s first af- 
firmation. So to use it is to misuse it. In vain 
do we think to promote temperance by putting the, 
word prohibition into a state constitution, or to \ 
promote religion by putting the word God into a | 
national constitution. The worst forms of self- 
indulgent appetite may be held in check by law; 
but the grace of self-control never can be imparted 

1 1 Timothy i. 8, 9. 


226 PAUL THE APOSTLE 


by law, however vigorously and successfully en- 
forced. Profanity may be checked by law, but 
reverence can never be created nor cultivated by 
law. In vain do the Puritans close the theatres ; 
Cromwell dies, the Cavaliers come back into power, 
and the drama of the reign of Charles II. is the 
worst drama England ever saw. Neither by human 
law nor by divine law, neither by written law on 
tables of stone or unwritten law in the conscience, 
\ ean the world be set right. By the deeds of the 
law, — that is, by doing what law commands, — 
ean no flesh be rightened in God’s sight. 

How then can it be rightened? Paul’s answer 
to that question will form the subject for consider- 
ation in the next chapter. 


CHAPTER XII 
THE LETTER TO THE ROMANS —II 


PauL, as we have seen, takes issue with the 
fundamental principle of Judaism. That princi- 
ple may be stated in a sentence as obedience to 
law. He declares that religion does not consist in 
obedience to law. Obedience to law results from 
religion; but religion is not attained by means of 
such obedience. Obedience is not righteousness, 
nor is it the road to righteousness. Commenta- 
tors on Paul have sometimes tried to break the 
force of his contention by distinguishing between 
the moral and the ceremonial law. They have; 
said that the ceremonial law is abolished by Christ, 
but that the moral law continues ; that it is not by 
obedience to the ceremonial law that the world can. 
be saved, but by obedience to the moral law. But 
Paul makes no such distinction. His statement is 
broad, radical, and comprehensive. By the deeds 
of the law, he says, shall no flesh be justified in 
God’s sight. Having illustrated and enforced this 
fundamental but negative proposition by the ex- 
perience, first of the pagan, then of the Jewish 
world, he proceeds to set forth, in language so 
condensed as to be enigmatical, what is, in his 
belief, the remedy for sin. 


228 PAUL THE APOSTLE 


This statement, in the form with which the 
English reader will be most familiar with it — that 
of the Old Version — is as follows : — 


Therefore by the deeds of the law there shall no 
flesh be justified in his sight: for by the law is the 
knowledge of sin. But now the righteousness of God 
without the law is manifested, being witnessed by the 
law and the prophets; even the righteousness of God 
which is by faith of Jesus Christ unto all and upon all 
them that believe: for there is no difference: for all 
have sinned, and come short of the glory of God; being 
justified freely by his grace, through the redemption 
that is in Christ Jesus: whom God hath set forth to be 
a propitiation through faith in his blood, to declare his 
righteousness for the remission of sins that are past, 
through the forbearance of God; to declare, I say, at 
this time his righteousness: that he might be just, and 
the justifier of him which believeth in Jesus.* 


Putting this declaration into a single brief sen- 
tence, it may be epitomized thus: By obedience to 
law no man can be justified; he can be justified 
only by receiving the free gift of God’s righteous- 
ness through faith in Jesus Christ, whom the 
Father hath set forth as a propitiation. What 
does Paul mean by this? What he means by the 
statement that the world cannot be justified by 
the deeds of the law I tried to show in the preced- 
ing chapter. What does he mean by the state- 
ment that it can be justified through the free gift 
of God’s righteousness, received by faith in Jesus 

1 Rom. iii, 20-26. 


THE LETTER TO THE ROMANS 229 


Christ, as a propitiation? In this question four 
questions are involved: First, what does Paul 
mean by “ justified” ? Second, what does he mean 
by “ God’s righteousness”? Third, what does he 
mean by “faith”? Fourth, what does he mean 
by “ propitiation ” ? 

What does Paul mean by the statement that 
man is “ justified”? It is an infelicity in our trans- 
lation that the words “ justification ” and “ right- 
eousness” are used to translate the same Greek 
word. We should get the color of Paul’s meaning 
better if we were to bring back into the English 
language a word which has become almost obsolete, 
and were to say that men are to be rightened by 
God’s righteousness. What, then, does Paul mean 
by saying we are to be rightened or justified ? 

Sin produces two different effects on the human 
soul. It disorders the soul itself and it estranges 
the soul from God. If there were no God, still 
sin would be an awful thing in the disorder which 
it produces in the individual and in society. And 
these two effects intellectually and philosophically 
may be regarded separately; but they are in fact 
one and the same effect. Intellectually and philo- 
sophically we may discriminate ; vitally and really 
they are identical. A little child disobeys the 
mother, pouts, is angry, cries. The crying shows 
the discomfort and the disorder within. The mo- 
ther takes the child into her lap. The child strug- 
gles to get away, jumps down, and runs away 
again, showing estrangement between the child 


230 PAUL THE APOSTLE 


and the mother. The same thing that disorders 
the child separates the child from the mother. 
The two things may be treated separately in 
thought, but in life they are always the same. It 
is impossible that this child should be pouting, dis- 
obedient, ugly, cross, and at the same time be 
drawn toward the mother whom it is disobeying. 
It will be estranged from the mother as long as it 
is disobedient to her. The two effects are one. 
The prodigal son called upon his father to give 
him his portion, then went into a far country and 
spent it in riotous living. The two things are 
dramatically represented separately. But the go- 
ing away from the father into a far country, and 
the spending there his substance in riotous living, 
are in fact one and the same experience. The boy 
could not have lived at home in peace with his 
father, enjoying his father, at one with his father, 
if he was living a vicious, degraded, riotous life. 
He must be separated from his father if he is liv- 
ing in impurity and his father is pure. 

As the two effects of sin are one, so the two 
remedies are one. We may separate them in our 
thought, but they are not separable in fact. We 
may consider the child reconciled to the mother, or 
we may consider the child smoothing out the brow, 
ceasing to cry, drawing in the pouting lips, no 
longer wretched because she is no longer willful 
and disobedient. But the two experiences of self- 
reconciliation and reconciliation with the mother 
are really identical. ‘The moment the child ceases 


THE LETTER TO THE ROMANS 231 


to be disobedient, the moment love comes back into 
the child, that moment the child is ready to climb 
into the mother’s lap. Nor is it ready to climb into 
the mother’s lap and take the mother’s caress and 
be at one with the mother so long as it is disobedi- 
ent to her. The same moral process that brings 
peace to this child brings the child to the mother. 
So in the parable of the prodigal son it is said, 
When he came to himself, he said, I will arise 
and go to my father. The coming to himself was 
vitally one with going back to his father. The 
going back to his father inevitably accompanied 
his coming to himself. The two are separable in 
statement, but they are one in fact. 

The Christian Church has been divided for cen- 
turies on the theological question whether Paul 
means by “justification” reconciled to God or recon- 
ciled within ourselves. Does it mean, God declares 
him to be right or God makes him right? But if 
the above view is correct, the two are one and the 
same. It is impossible that God should declare a 
man to be right when God sees him to be wrong. 
That would make God a liar. Because he sees in 
the penitent the beginning of righteousness, he ac- 
cepts it as righteousness, recognizes it, fosters it, 
develops it. To the question, then, What is meant 
by the statement, Man is justified or rightened ? 
the answer is, He is both reconciled with God and 
reconciled with himself. The beginning of right- 
eousness is in him, and therefore the reconciliation 
between him and God is accomplished. He ceases 


232 PAUL THE APOSTLE 


to pout and he climbs into his mother’s lap. He 
comes to himself and he returns to the father. The 
two acts are one and the same act. 

A similar discussion has taken place respecting 
the words “the righteousness of God.” Some 
theologians have said that the righteousness of God 
means a gift which God bestows on men; others 
have said that it means an attribute or quality of 
God. But these two, also, are one and the same. 
We can regard them from different points of view, 
but they are not in fact separable. Philosophi- 
cally different, they are virtually one; in thought 
different, in reality one. The righteousness of God 
is God’s own character which he gives. He does 
not impart something apart from himself; he im- 
parts himself, and there is no grace of character in 
himself which he is not ready to impart. God 
gives his own life to men; he pours himself into 
men. So that, when Paul says we-are rightened 
by God’s righteousness, what he says is this: We 
are made right in ourselves, and we are brought 
into right relationship by God, because God will 
pour Aimself into us the moment we are willing to 
receive him. 

The third question is, What is meant by 
“faith” ? Man is not justified by law, he is justi- 
fied by faith. Here again our English language 
misleads us. We have the noun “ faith,” but no 
verb corresponding to it. So we either have to 
say “ belief ” and “ believe,” or else we have to say 
“faith” and then the awkward circumlocution, 


THE LETTER TO THE ROMANS 233 


“ possess faith” or “exercise faith”; or else we 
have to do what we have done in our English 
Bible, say “faith ” when we use the noun and “ be- 
lieve” when we use the verb. In general, the verb 
“believe” in the New Testament corresponds to 
the word “faith” in the New Testament — that is, 
one is the verbal, the other the noun form. When 
Paul says we are to believe in Jesus Christ, he says 
that we are to have faith in Christ. What does he 
mean by this faith ? 

The author of the epistle to the Hebrews, who, 
if not Paul himself, was a disciple of Paul, teach- 
ing essentially Pauline theology, has given us a 
definition of faith. ‘“ Faith,” he says, “is the sub- 
stance = things hoped for, the evidence of things 
unseen.” Faith as thus defined is the perception 
of the invisible and the eternal. Paul himself has - 
given, what is not in terms but is in reality, a defi- 
nition of faith: While we look not at the things 
which are seen, which are temporal, but at the 
things which are not seen, which are eternal.! 
Faith then is looking upon the invisible and eter- 
nal world. But it is more than looking, it is per- 
ceiving ; and perceiving spiritual truth is possible 
only by receiving spiritual life. The life is per- 
ceived only by recivndg it. A thoroughly dishon- 
est man cannot understand honesty. A thoroughly - 
impure person cannot understand purity. A thor-| 
oughly selfish person cannot comprehend the splen-| τ 
dor of self-sacrifice. It is only as we live that 

1 Heb. xi. 1; 2 Cor. iv. 18. 


234 PAUL THE APOSTLE 


we see life. The seeing and the perceiving are 
different phases of the same experience. 

What Paul says, then, is this: The world is to 
be set right by receiving God’s free gift of him- 
self. Belief is a purely intellectual act. Faith is 
also an act of the will. It is the substance of 
things hoped for as well as the evidence of things 
unseen. We look—and we do not look without 
the will directing our eyes that we may look — we 
look at the things which are unseen. They are not 
forced upon us; we deliberately turn our attention 
toward them. This is the difference between a 
creed and a confession of faith: A creed is the 
statement of an intellectual opinion — I think God 
is. A confession of faith is the acceptance of God 
—TI receive him as my Father. 

The fourth question is, What does Paul mean 
by “propitiation”: “Christ Jesus whom God hath 
set forth as a propitiation”? It is right to say 
that my answer to this question does not accord 
with that generally given by orthodox teachers 
and orthodox commentators; for this reason, I 
state the grounds on which my answer is based. 
The word rendered “ propitiation ᾽ 1 in this passage 
is one used throughout the Greek version of the 
Old Testament to designate the Mercy Seat. The 
Temple at Jerusalem was composed of several 


1 ἱλαστήριον. Used only here and Heb. ix. 5,in N. T. In He- 
brews it is rendered “ mercy seat,” and it is the word used in the 
septuagint to designate the Merey Seat. Exod. xxv. 17,22; xxvi. 
34; xl. 20; Lev. xvi. 2, 18; Num. vii. 89. 


THE LETTER TO THE ROMANS 235 


courts surrounding a central sanetuary which was 
divided into the Holy Place and the Holy of Holies. 
Behind the curtain which veiled this Holy of Holies 
from profane view was the Ark of the Covenant, 
and over this Ark of the Covenant a lid or cover, 
guarded by the cherubim, known as the Mercy 
Seat. Within this Holy of Holies God was sup- 
posed in some special sense to reside, or at least to 
come to it from time to time; and once a year, on 
a great solemn occasion, the High Priest, and he 
alone, was permitted to lift the curtain, enter into 
the Holy of Holies, and there meet Jehovah at the 
Merey Seat. I understand Paul, then, to use this 
figure — certainly he would have been so under- 
stood, it seems to me, by all Jewish readers, 
When he says that Jesus Christ is a hilasteerion, 
he would be understood by his readers to mean 
that Jesus Christ is the Merey Seat.1 Of olden 
time only the High Priest could enter the Holy of 
Holies, and there once a year meet in fellowship 
with God. But now the veil is drawn aside, and 
Jesus Christ is the Merey Seat. He walked) 
among men, open and welcome to the poorest and) 
the humblest. There came to him little children,| , 
and he took them in his arms; the lepers came, 
and he touched them; there was no one so poor, ἢ 
so wretched, no one so sinful, that he might not go 
1 The reason assigned by Alford for thinking he means propi- 
tiatory offering or victim, a meaning never given elsewhere in the 
Bible to this word, is the accompanying phrases, through faith 


‘*in his blood,” and ‘‘ to declare his righteousness,” both of which 
phrases he thinks indicates a victim. 


236 PAUL THE APOSTLE 


, to Christ and receive the touch of healing, and 
| hear the word, “Thy sins be forgiven thee.” 
| Even the lost woman whom we will not allow to 
enter our household, might wash his feet with her 
‘tears. Through him who welcomed all men, all 
men may come to God. “I am not ashamed,” 
says Paul, “of the gospel of Christ, for therein is 
God’s righteousness revealed from faith to faith.” 
What is it that is revealed in that gospel? What 
do the four Gospels give us? The story of a life, 
the portrait of a man, the revelation of a person. 
In this life, this man, this person, Paul says, God’s 
righteousness is revealed. Would you know 
God’s true_character? Read that story, see how 
Christ lived, how he loved, how he sacrificed him- 
self, how he cared for men, what he was, and then 
understand that this is our God; this Christ shows 
what kind of righteousness God possesses; not a 
righteousness that must be satisfied by blood in 
order that he may be appeased, but a righteous- 
ness that comes down from heaven to earth and 
fills the earth with the glory of his self-sacrifice 
that he may gather men to himself. 

I ask the reader, then, to turn again to Paul’s 
statement of his understanding of the divine rem- 
edy for sin, and re-read it, in the light of the an- 
swer I have given to these four questions: What 
does Paul mean by “ justified”? by “ God’s right- 
eousness””? by “ faith” ? and by “ Mercy Seat ”? 
And for the better understanding of Paul’s state- 
ment, as I interpret it, I give it here in a para- . 


THE LETTER TO THE ROMANS 237 


phrase, which avoids the use of certain words to 
which long theological controversies have imparted 
a meaning which I believe is foreign to Paul’s ori- 


ginal thought. 


“ Therefore righteousness does not proceed from? do- 
ing deeds required by law; not thus can any flesh be 
rightened in his sight. For through law 2 is knowledge 
of sin. But in these latter days,’ without law God’s 
righteousness is manifested, that same righteousness to 
which the law and the prophets bare witness ; that is, 
God’s righteousness, — given through faith in the Mes- 
siah, unto all those who exercise faith.* For there is no 
difference ; for all have sinned and all fall short of God’s 
glorious image;* being rightened freely by his gift 
through that deliverance which is in Christ Jesus, whom 
God hath set forth openly, as a Mercy Seat, by whom we 
have access to the Father through faith in his blood ; 5 
thus serving to demonstrate his righteousness in the 
passing over, in God’s forbearance of past transgressions, 
and demonstrating’ his righteousness at this present 


1 ἐκ indicates source or origin of righteous character. 

2 Not the law: the statement is generic. 

8 ψυνὶ͵ adverb of time, as indicated by parallel expression below. 

4 In contrast with ‘‘through law,” which could be only for 
Jews. 

5 See Rom. viii. 18, 21; 1 Cor. xi. 7; 2 Cor. iii. 18; Phil. iii. 
21. 

® In the Law a Mercy Seat, behind a veil, which only the High 
Priest could enter, once a year, and by the shedding of blood; in 
the Gospel a Mercy Seat open before all; to which all have 
access, at all times, with no shedding of blood other than that 
which Christ has shed. Comp. Heb. ix. 1-14, 

7 εἰς ἔνδειξιν indicates tendency ; πρὸς ἔνδειξιν indicates ultimate 
end. 


238 PAUL THE APOSTLE 


time ; that he might be seen to be? both righteous himself 
and the rightener of him whose righteousness proceeds 
from 5 faith in Jesus.” ὃ 


I understand, then, Paul as recognizing certain 
moral laws, interpreted more or less imperfectly by 
the Mosaic statutes, by human enactments, and by 
the voice of conscience in the individual, and say- 
ing that it is not by endeavoring to shape our lives 
into conformity with these ideals, not by saying to 

ourselves we will not steal, nor kill, nor commit 
_adultery, nor slander our neighbor, because law 
forbids, but will go to church and pay decorous 
reverence to God, and keep his Sabbath day be- 
‘| cause law requires, — not by any such method can 
any individual make himself righteous; not thus 
-ean society be reformed and purified. God’s 
method of reform is wholly other than this. He 
is one who comes to hes men out, suf- 
fers in their suffering, bears the burden of their 
sinning, and-offers to fill them with himself that 
they may become like him. To see that God is 
such as this; to believe in him, open the heart to 
him, receive him, long to be like him; to love 


1 This whole paragraph is dealing with the manifestation to 
mankind of God. The meaning is not that he might be righteous 
notwithstanding he rightens, but that he might be seen to possess 
a righteousness which rightens. 

2 ἐκ πίστεως in contrast with ἐξ ἔργων νόμου, verse 20. These 
two parallel phrases frame in the paragraph and indicate its ob- 
ject, to set forth the contrast between the two types of righteous- 
ness — the legal and the spiritual. 

8 Rom. iii. 20-26. 


THE LETTER TO THE ROMANS 239 


as he loves, serve as he serves, pity as he pities, 
suffer as he suffers, and redeem as he redeems — 
this is to live; and he who in his aspirations and 
desires begins thus to live is at one with God. 
“ Thus reflecting as a mirror the glory of the. Lord 
we are transformed into the same image from glory 
to glory, even as from the Lord, the Spirit.” ! 

This understanding of Paul’s meaning is so far 
different from that which has been most commonly 
entertained, that, before proceeding to apply it to 
the further interpretation of his letter to the Ro- 
mans, I may be allowed to state more fully the 
philosophy which underlies it. 

The greatest and most vital power in influencing 
life is personality. It is greater than law, instruc- 
tion, or example. Indeed, all three have their 
chief value because of the personality which lies 
behind them, of which they are manifestations. 
Law manifests primarily the will of the lawgiver; 
instruction, primarily, the intellect of the instruc- 
tor; example, both intellect and will in life. This \ 
power of personality it is which makes the great 
orator. We call it magnetism, so concealing our 
ignorance. Why is it that one preacher fastens the 
attention of his congregation upon him with his 
opening sentence and holds it to the close, while 
another, as learned, as skilled in rhetoric and elo- 
cutionary arts, does but lull them to sleep? It is 
the man behind the speech which makes the orator. 
This is the power that makes the great leader. 

1 2 Cor. iii. 18. 


240 PAUL THE APOSTLE 


The Little Corporal, catching up the banner at the 
| Brid e of Lodi and dashing before his hesitatin 
Bee 8 8 


| soldiers, fires them with such enthusiasm that they 


sweep past him, despite the raking fire from the 
other.end, and carry it by an irresistible onslaught. 
This is the power that enables Sheridan, riding late 
upon the battlefield of Winchester, to turn his flee- 
ing soldiers back, and transform their rout into 
victory. This is the power of the great statesmen, 
the great moral leaders, and the great captains of 
industry, who are able to imbue those about them 
' with their own courage, their own spirit of faith, 
| or hope, or patience, or energy, and so give new life 
to a great industrial organization, or a nation, or 
‘an epoch. This is the power of the mother, who 
goes softly down to that door which swings both 
ways on its hinges, not knowing whether she shall 
receive a new life from the unknown, or shall her- 
self go out into the unknown to return no more. 
She takes this new life and gives herself to it. 
She did love music ; now the only songs she sings 
are lullabies. She did love literature; now the 
only stories she cares for are those which baby 
listens to. She was fond of society ; now the so- 
ciety of the little one, whose eyes look wonderingly 
into hers, is the only society she cares for. She 
governs, she educates, she illustrates by her exam- 
ple, but, far more than all, she pours herself into 
\the life intrusted to her. By her courage she 
jmakes him strong, by her hope she inspires him; 
ΒΟΥ purity cleanses, her love vivifies. She gives 


THE LETTER TO THE ROMANS 241 


herself in sickness and in health, in weakness and 
in strength, in toil and in play, rejoicing in the 
self-immolation which is self-exaltation, looking for 
no other reward than that which shall be hers 
when by and by she shall walk the streets resting 
on his arm and looking up into the face which 
once looked from her lap up into hers. What Paul 
affirms is that God is the great personality ; that 
he gives himselF this children ; that more than 
the law which is the utterance of his will, more 
than the science which is the manifestation of hits | 
wisdom, more even than the earthly life of Jesus, 
which is the example set by the human life of God, | , 
is his own personality, imparted to all who wish to 
be like him, and to receive him as the source of 
their life. 

There were in the time of Paul two conceptions 
of God in sharp contrast with which he sets forth 
his conception, derived from his faith in Jesus 
Christ as the Merey Seat through whom we have 
access to the unknown Father. To the Greeks and 
Romans the gods were simply gigantic deified men. 
In the Hace Mocatelna ἐν is said. the traveler 
sometimes sees a gigantic apparition before him. 
He reaches out his hand toward the apparition. 
The apparition offers his inreturn. He shakes hi 
fist at the apparition. The apparition respond 
with like threatening gesture. Then he sees that ) 
what has startled him is but his own image reflecte 
from the clouds. Such reflections of themselves 
the Greeks and Romans worshiped. Their gods 


242 PAUL THE APOSTLE 


were cruel, vengeful, malignant, sensual, lying, 
thieving. All the current vices of the time were 
reflected in these deities. What is, perhaps, the 
greatest tragedy of ancient Greek literature, 
“Prometheus Bound,” turns on the jealousy of 
Jove and his wrath against Prometheus because he 
had given to mortal man the gift of fire, which 
belonged only to the gods. When men thus wor- 
shiped immoral and vicious deities, the first and 
most necessary message to mankind was that given 
ΟἿΣ Judaism, that God is of purer eyes than to be- 
\ hold iniquity ; that he is a just and righteous God ; 

‘that he is indignant with sin, and will not endure 
| |it; that his laws are holy, just, and pure, and that 
ΕΝ disobey those holy, just, and pure laws at the 
‘peril of their lives. But this message was insuffi- 
cient for the world’s redemption. It presented a 
conception of God far superior in moral quality 
and in moral effects to the conception of pagan- 
ism; and the moral life of Judaism was far supe- 
rior to the moral life of Rome. But it only vaguely 
hinted at the hope derived from faith in a life- 
giving God. Paul perceived in Christ a fuller and 
a higher revelation. He perceived in Christ the 
truth that God possesses a righteousness which 
looks upon iniquity in ordér that he may cure it; 
that he cannot bear sin, and therefore will banish 
it by the ministry of his patient love ; that his fires 
of indignation are beneficent fires which burn out 


the evil only to purify and preserve the good. "Paul 


perceived that the love which sends a pure woman 


THE LETTER TO THE ROMANS 243 


into a noisome and pestilential district that she 


may carry to it her purity, is a higher form of | | 


righteousness than that of the policeman who goes 
only to administer the law and inflict penalty. He 
saw in Christ revealed the truth that God has a 
righteousness which itself rightens all those who 
have faith in him. 

One pathetic incident in the life of Christ illus- 
trates strikingly the contrast between the Chris- 
tian and the Pharisaic conception of righteousness. 
Christ had been invited by a Pharisee to dine with 
him. The Jewish houses were built around an 
open square, and the dining-room was often a kind 
of porch which opened on this square. In sucha 
room as this Christ reclined at the table in Ori- 
ental fashion, his naked feet stretched forth be- 
hind him. The villagers, with the freedom of 
Oriental manners, had crowded into the courtyard 
to listen to the conversation of the great Rabbi. 
One woman of the town, emboldened by her de- 
spair, had crowded beyond the rest and stood close 
by the Master. Something he said rekindled in 


the ashes of her life a long-lost desire. Some 


sacred memories of the past, some wistful but 
despairing hope of the future, stirred within her. 


The tears welled to her eyes and fell in great drops 


on the naked feet before her. Startled that tears 
from such eyes should fall on such feet, she knelt, 
and, having nothing else, with the tresses of her 
hair wiped the polluting drops away. Then she 
covered them with kisses, and, finding herself un- 


VYWWUM- 
γ 


bie L 


244 PAUL THE APOSTLE 


resisted, took from her bosom a box of precious 
ointment, and, breaking it, anointed the feet with 
the ointment. The Pharisee said, This man is no 
prophet, or he would have known what manner of 
woman this is, for she is a sinner. But Christ 
turned to the woman and said, Thy sins are for- 
given thee; goin peace. The Pharisee could not 
then — alas! the Pharisee cannot now — under- 
stand the higher righteousness which welcomes the 
first beginnings of penitence in an apparently lost 
life, and by love recovers the lost and exorcises the 
evil. 

This, then, I understand to be Paul’s doctrine: 
The Jew held that righteousness consists in obe- 
dience to law. Paul says, No, it does not consist 
in obedience to law; it consists in the reception 
of a divine life. Germs of this teaching are to be 
found in the Old Testament; in, for example, the 
Twenty-fourth Psalm : 3 ---- 


Who dare ascend to worship on the mountain of Yahveh; 

Who dare to set foot on his holy abode ? 

He who has sinless hands and a pure conscience, 

Who cherishes no longing for evil and never swears falsely, 

He will receive blessing from Yahveh, 

And righteousness from God his help. 
But Paul carries this revelation of the goodness of 
God further than the Hebrew psalmist. For he 
shows that this mercy, this goodness, this loving- 
kindness, is not dependent upon man’s having 
‘obeyed the divine law, upon his having “sinless 

1 Mr. Furness’s translation in the Polychrome Bible. I puta 
comma after the word ‘‘ falsely ’’ where he puts a period. 


THE LETTER TO THE ROMANS 245 


only upon his choosing goodness and virtue, and 
his desire to receive them from God through Jesus 
Christ, his Son. 

Now let the reader open his New Testament, 
preferably the Revised Version, and with Paul’s 
letter to the Romans before him, apply the gen- 
eral principle above stated to the elucidation of the 
fourth, fifth, sixth, seventh, and eighth chapters. 

Having defined the gospel remedy for sin as 
life in God, not obedience to law, and the secret of 
that life as the reception of God’s free gift through 
faith, Paul shows, first, that this is in accordance 
with the history of Israel. Abraham had faith in 
God, and this faith was counted unto him for 
righteousness. David describes the blessings of 
the man unto whom God does not impute his sin, 
because he has confessed it and turned from it. 
And this blessedness is not dependent upon cir- 
cumcision, for the circumcision followed after the 
faith and after the righteousness had been con- 
ferred. It was a sign of the fulfillment of the 
promise, not a condition of the bestowment of 
the gift.1_ Thus we are rightened by faith, and, 
being thus rightened, we accept, not with submis- 
sion only, but with gladness, tribulation, because 
tribulation is the divine means of working out 
that divineness of character in us which, if we 
are living a life of faith, is our chief desire. This 
gift of life through faith is not confined to the 


1 Rom. iv. 


hands and a pure conscience;” it is dependent 


246 PAUL THE APOSTLE 


Jews. For sin is not confined to the Jews; sin 
dates from Adam, and is _as universal as the 
human race ; and the remedy which Christ brings 
is as universal as the disease; the forgiveness is 
as wide in its scope as the mercy. If through 
one man’s disobedience many were made sinners, 
through the obedience of one shall many be made 
righteous. Where sin_abounded God’s free gift 
did more exceedingly " abound.! Then, Says an 
imaginary objector, we would better continue in 
sin that grace may continue to abound. Such an 
objector, Paul replies, does not understand the 
nature of sin and death, nor of grace and life. If 
we are living the life of faith, we are dead to sin; 
we no longer desire to go on with it; the very 
essence of life is a supreme desire for righteous- 
ness. How, then, cana man who is living the life 
of faith, that is, the Tife- which chooses righteous. 
ness, choose to go on in sin? When we have come 
into vital, sympathetic relations with Jesus Christ, 
we have become, in our desires and aspirations, 
dead to sin, as Jesus Christ-was-dead” to sin ; and 
alive only to righteousness, as Jesus Christ was 
alive to righteousness. Redemption is the sum- 
mons of Christ to a new life-and-the-obedience 
of the soul to that-summons;~it~is-the-proclama- 
tion of emancipation to a slave, and the accept- 

1 Rom. vy. His object in this chapter is not to show the origin 
of sin, or its nature,—that he does in the seventh chapter; 
incidentally he traces sin back to Adam, but only to show that 


the remedy must be wider than the law because sin preceded the 
giving of the law. 


THE LETTER TO THE ROMANS 247 


ance by the slave of liberty; it is deliverance from 
the world to which the soul was married, and its 
marriage to a new lord—even Christ. Those 
entirely mistake the very nature of redemption 
who suppose that it is a contrivance by which men 
who are sinners here may get into heaven here- 
after. It is a divine method by which the dead 
may live, the enslaved may be emancipated, the 
soul may be wedded to and made participator in 
the Christ life on earth. 

Having stated his philosophy, having shown its 
historical foundation in Abraham and David, hav- 
ing shown its effect on the problem of suffering, 
having answered the objections, Paul passes, by 
one of those transitions so common with him, into 
_ a personal experience, or at least what is in form a 
personal experience. I was the other day at the 
house of a friend, who showed me a wonderful 
statue of Shakespeare, modeled by Ward, the 
sculptor, and he told me that when Ward models’ 
his statue he first makes in clay the skeleton, and| , 
then on the skeleton he builds up the nerves and 
arteries and muscles, and then clothes them with 
flesh. Thus Paul lays, in an analysis of spiritual 
development, the anatomical foundation of the ere- 
ation he is to set before us. We may strip away 
the flesh and blood and nerve and muscle from this 
living statue that Paul puts before us, and, if we 
do, we shall find beneath it a wonderful analysis 
of spiritual development. And then, if we take 


1 Rom. vi, 1-vii. 6. 


248 PAUL THE APOSTLE 


up the narrative again, we shall find that he has 
clothed that analysis with living flesh and breathed 
into it the breath of a personal life. 

Once, he says, I was dead in sin. I was living 
a sinful life, and did not even know that it was sin- 
ful. The law came to me. It said, ‘ Thou shalt 
not covet.’ Then first I learned that I was doing 
wrong in nourishing my evil desires. But still I 
went on with the wrong, knowing it to be wrong. 
And so, through the law, the sin that before was 

Pa —— 

pardonable became exceeding sinful. I-began. to 
struggle against the sin, but I was under the domi- 
nation of the flesh, sold like a slave, and I strug- 
gled in vain. I was an enigma to myself; what 
I was doing I could not comprehend. What I 
wished to do I hated to do. What I hated in 
myself I did continually.- I was two men. There 
was an evil spirit in me that mastered me. More 
and more Clearly I-perceived-the right, and still I 
did the wrong. I was at war with myself. Iwas a 
slave to the law of sin, from which I in vain strug- 
gled to be free. I was like “a Captive bound to a 
dead body ; from the corpse e I could not disentangle 
myself.1 I was wretched, until I learned that God 
aspirations and desires ; not by what he does, but 
by the purpose which animates him, and the end 
which he pursues. I learned that those who follow 
after the spirit are not under condemnation ; that 
they have the fellowship and the friendship of 


1 Rom. vii. 8-25. For paraphrase of this chapter see ante, p. 25. 


THE LETTER TO THE ROMANS 249 


God; that this, on the one hand, is sufficient to 
secure God’s friendship, and, on the other hand, his 
friendship and his fellowship can be secured in no 
other way. If one pursues the flesh, he is at enmity 
with God. If he pursues the spirit, he is-in-fetlow- 
ship with God. And if he thus pursues the spirit, 
if Christ is in him, though the body is dead because 
of sin, the spirit is alive, and at last the spirit will 
triumph over the flesh, and even the flesh itself 
will become an instrument of righteousness. For 
not those who do righteousness, in obedience to an 
external law of God, are his sons, but those who 
follow after righteousness, being led by his spirit, 
— they are the sons of God. The spirit which the 
gospel gives is not a spirit of bondage to law, but 
the spirit of adoption which leads us to see in God, 
not an awful Judge, Sovereign, and Lawgiver, but 
a dear Father, whom we may call with the famil- 
iarity of childhood, Abba, that is, Papa. And we 
know that we are children, because of the intimacy 
of our spirit with his Spirit. And if-we are chil- 
dren, then we are heirs of God, inheriting him, and 
we are joint heirs with Christ, and we shall be con- 
formed to him. And if we suffer, it is only that 
our suffering may work out in us an eternal weight 
of glory. 

“ For the earnest expectation of the creation waiteth for 
the unveiling of the sons of God. For the creation was 


1 Rom. viii. 11. It is not of a future physical resurrection Paul 
is here speaking, but of a life in which the body itself becomes 
subject to the spirit. 


— 


250 PAUL THE APOSTLE 


made subject to decay, not of its own will, but by reason 
of him who hath subjected the same in the hope that the 
creation itself also shall be delivered from the bondage 
of corruption into the liberty of the glory of the children 
of God. For we know that the whole creation groaneth 
and travaileth in pain together until now; and not only 
so, but also we ourselves, though we possess the first- 
fruits of the Spirit, even we ourselves groan within 
ourselves, waiting for the sonship, even for the deliver- 
ance of our body. For by hope are we saved; but 
| hope that is seen is not hope; for who hopes for that 
; | which he sees? but if we hope for that we see not, then 
do we with patience wait for it.” + 


And what this hope is that cheers, sustains, illu- 
mines, and inspires, Paul makes clear : — 


“Whom he did foreknow he also did foreordain to be 
conformed to the image of his Son, that he might be first- 
born among many brethren. Moreover, whom he did 
foreordain, them he also called; and whom he called, 
them he also rightened ; and whom he rightened, them 
he also glorified.” ? 


God has foreseen, in man a possibility which 
men never see in oné-another nor in themselves — 
a possibility of being finally so conformed to the 
image of Christ that Christ will be but as the first- 
born among many brethren ; so that they will be in 
the Father as Christ is in the Father, and have 
given to them through him the glory which the 
Father gave to the Son. And, foreseeing this pos- 
sibility, the Father determines to make it a reality, 

1 Rom. viii. 19-25. 2 Rom. viii. 29, 30. 


THE LETTER TO THE ROMANS 251 


and, determined to make it a reality, he calls hu- 
manity to him that he may achieve this result in 
them ; and, having called them to him, he rightens 
them ; and, bringing them to himself, and bringing 
order out of their moral chaos in themselves and 
rightening them, he will glorify them and finally 
present them faultless before the throne of his 
grace with exceeding great glory. Secure in his 
faith and in this hope of a life which is begun, 
carried on, and ended in God, nothing can discour- 
age or dishearten the apostle. 


“ΤῈ God be for us, who can be against us? He that 
spared not his own son, but delivered him up for us all, 
how shall he not with him also freely give us all things ? 
Who shall bring any charge against those whom God has 
chosen? Shall God — he who has rightened us? Who 
shall condemn ? shall Christ — he who has died, yea, 
rather has risen again, who is at the right hand of God 
and pleads our cause? Who shall separate us from the 
love of Christ? Shall affliction, or straits, or perse- 
eution, or famine, or nakedness, or peril, or the sword 
of the executioner? ΑΒ it is written, ‘For thy sake we 
are killed all the day long, we are counted as sheep 
for the slaughter.’ Nay, in all these things we are more 
than conquerors through him that loved us; for I am 
persuaded that neither death, nor life, nor angels, nor 
principalities, nor things present, nor things to come, 
nor powers, nor height, nor depth, nor any other created 
thing, shall be able to separate us from the love of God 
which is in Christ Jesus our Lord.” ὦ 


More than conquerors! Napoleon, landing from 
1 Rom. viii. 31-39. 


—) 


252 PAUL THE APOSTLE 


\the island of Elba, met detachment after detach- 
ment of troops sent out to capture him; and as 
they came to the Little Corporal, they wheeled 
round in line behind him and swelled his forces as 
he marched to Paris. The man who sees in Christ 
Jesus the Mercy Seat, the man who believes that 
God_is in the world setting the world right, the 
man who believes that God is in his own heart set- 
ting his own heart right and working with him — 
that man finds all the foes and enemies of his life 
converted and made his friends: the temptations 
strengthen him, the sorrows enrich him, the lone- 
liness brings him nearer to the companionship of 
God; his very sins, failures, and shortcomings re- 
veal to him the infinite mercy of the Father; and 
| already here in this life he looks forward to the 
time when he shall awake in Christ’s likeness and 


\\be satisfied ; yea, when Christ himself shall look 


‘upon him and say, “I am satisfied.” 1 
P y 
1 Ps, xvii. 15; 1 John iii. 2; Isaiah liii. 11. 


XII 
THE LETTER TO THE ROMANS — ΠῚ 


Tur portion of Paul’s Epistle to the Romans 
which is contained in the ninth, tenth, and eleventh 
chapters is confessedly the most difficult portion 
in all his writing. It is difficult by reason of the 
nature of the theme, —the relation of law to lib- 
erty, or sovereignty to human freedom. It is diffi- 
cult by reason of Paul’s treatment of that subject, 
for his arguments are in a measure archaic, — 
effective in their time, ineffective now, and, as it 
were, out of date. It is difficult by reason of the 
fact that, in America, where individualism has 
received its highest development, and where popu- 
lar sovereignty has become a popular cry, there is 
a disinclination to recognize any sovereignty but 
popular sovereignty, any law above that which 
men make for themselves, anything greater than 
human free will. The difficulty is enhanced still 
further by the fact that the divine sovereignty has 
been presented oftentimes in pagan and cruel 
forms as a harsh, arbitrary, unreasonable, and 
unjust sovereignty.1 This passage is made still 


1 Professor Jowett well puts the antithesis between the rea- 
sonable and the unreasonable form of faith in sovereignty: ‘‘ A 


254 PAUL THE APOSTLE 


more difficult by the fact that Paul himself in 
these three chapters is seen passing through an 
intellectual transition. He interprets the change 
taking place in his own mind from the narrower 
to the larger view of sovereignty. He argues with 
himself; we see the mental processes, and there- 
fore the mental contradictions, of a mind working 
its way toward the truth. ; 
The most difficult problem, perhaps, in philoso- 
phy is the relation of liberty to law, or human 
freedom to the power that lies beyond and above 
humanity. Within ourselves we are conscious of 
freedom. We choose, and we know that we 
choose. In vain is it argued that the will must be 
determined by the strongest motive, that man’s 
will is but like a balance which inclines whichever 
way the weight is heaviest. Within ourselves we 
are conscious_that we choose, and our whole sense 
of moral responsibility toward God and toward 
one another rests upon that~consciousness. And 
yet, on the other hand, we see and know that there 
are forces outside ourselves which both mould and 
direet us. We know that there is a Providence 


religious mind feels the difference between saying ‘ God chose me ; 
I cannot tell why ; not for any good that I have done; and I am 
persuaded that he will keep me to the end;’ and saying: ‘God 
chooses men quite irrespective of their actions, and predestines 
them to eternal salvation ;’ and yet more if we add the other half 
of the doctrine, ‘ God refuses men quite irrespective of their ac- 
tions, and they become reprobates, predestined to everlasting 
damnation.’ The first is the expression of a Christian life, the 
latter of a religious philosophy which has ceased to walk by 
faith.’’ — Jowett’s Commentary on Romans, p. 500. 


THE LETTER TO THE ROMANS 255 


which shapes our ends, rough hew them as we may. 
Our greatest dramas recognize this, our greatest 
philosophers perceive it. Indeed, these forces 
which lie outside ourselves —I do not stop here 
to consider whether they are divine or undivine, 
personal or impersonal— are far more efficient 
in shaping our lives than we are ourselves. Thus 
the determination of the question whether one 
should be born in the first century or in the nine- 
teenth century, in Imperial Rome or republican 
America, has had a much greater influence on his 
life than any determination of his. When we 
should be born, where we should be born, what 
qualities we should inherit from our ancestry, what 
should be the formative influences in the most for- 
mative period of our life —that of childhood — 
these and kindred questions we had no share in 
determining. They have been determined for us. 
And yet, within the limits determined for us, we 
know that we are free. 

There are, indeed, some schools of philosophy 
which, in order to simplify truth, deny one or the 
other factor of this ever unsolved problem. There 
are, on the one hand, necessarians who deny that 
man is a free moral agent ; there are, on the other 
hand, individualists who deny that there are any 
forces superior to man’s will. But it may safely 
be said that neither the one class of thinkers nor 
the other have any standing ground in human 
philosophy. The great mass of men recognize, not 
only in their schools of philosophy and their reli- 


256 PAUL THE APOSTLE 


gious systems, but in their dramas, their novels, 
their whole life, these two factors — law and free- 
dom, sovereignty and liberty—the forces and 
currents of life without, and the force that lies 
within. Man may be compared to a traveler on 
an ocean steamer. —Heis free. He may walk 
from the bow of the steamer to-the-stern;or from 
the starboard“to the larboard-side, and yet, walk 
where he will, the Steamer~is irresistibly carrying 
him to his destination. No free at he can 
exercise can change the course of the voyage on 
which he is embarked. We find ourselves thus em- 
barked on a strange voyage. We do not know 
from what port we came, nor to what port we tend, 
and we do not know what are the forces which are 
carrying our ship, nor the bounds of the ocean on 
which we sail, nor who is the commander that de- 
termines its destiny; but we know, if we know 
anything, that within the narrow limits of our deck 
we may walk where we like, and also that, in spite 
of our walking and whithersoever we walk, we are 
carried on to the final goal. That we cannot con- 
trol. 

This sovereignty over life was recognized in 
Paul’s time, as it has been in our times. It was 
recognized then in three forms, which can here be 
only very briefly, and therefore very imperfectly, 
described. 

In the first place, by the Stoics— and Stoicism 
was the only virile philosophy in Rome in the 
time of Paul. This Stoical philosophy taught that 


THE LETTER TO THE ROMANS 257 


nature is one great machine; that each individual 
man is a little machine; that his course of life is 
determined by the way in which he is made and by 
his relation to the great machine of which he is a 
part. Whatever is, must be —that was the doc- 
trine of Stoicism.! It was simple necessarianism. 

There was, in the second place, the doctrine of 
fate, as it was portrayed by the Greek dramatists. 
While fate was represented by the Greek as not 
less inexorable than destiny by the Stoic, it was 
very different in its character. Fate was personi- 
fied in certain deities, and yet was superior over 
all deities. It determined the destinies of the gods 
as well as of men. But it determined them for 
just ends. The function of fate was to reward 
the virtuous and to punish the wicked, especially the 
latter. No skill could evade the Eumenides, no 
place could hide from these avenging deities. No 
tears, no prayers, no sacrifices, could avail to pro- 
pitiate their wrath for wrong which had been done. 
The penalty must be paid by the man himself, and 
by his family, and by his descendants. Thus, while 
the Romans held that there was a fate which was 
simply materialistic, the Greeks held that there 
was a fate which was moral, the end of which was 
the infliction of punishment for sin. 

The third form of this faith in sovereignty was 
that among the Jews, who, no less than the Greeks 
and the Romans, believed in sovereignty. This 
belief was essential in the Pharisaic — that is, the 


1 For a fuller account of Stoicism see chap. vi., p. 99. 


258 PAUL THE APOSTLE 


orthodox — party in Judaism. They believed that 
all things were determined by the decrees of Jeho- 
vah, — the supreme sovereign. Their faith differed 
from that of the Romans in that it was spiritual ; 
it differed from that of the Greeks in that it was 
not merely, nor perhaps even chiefly, punitive. It 
differed from both in that it was imputed to and 
invested in an individual, personal God. But this 
individual, personal God gave no account of him- 
self. He chose whom he chose, and he rejeeted 
whom he rejected. His choice was the final factor 
in life. No one could gainsay his choice, no one 
could antagonize it successfully, no one could call 
him to account for it, and no one could explain 
why he exercised it. He had chosen Abraham 
and called him out of paganism, and left other 
| pagans in their paganism. He had called Jacob, 
| and left Esau to be the head of the wandering 
Bedouin tribes. He had called Joseph for honor 
and glory, and left his brethren for ignoble lives. 
He had called Moses, and had not only cast out 
Pharaoh but had used him for his own destruction 
and for the emancipation and the glorification of 
Israel. He had chosen David from the sheep- 
fold, and passed Saul by. So all through the 
Jewish history the Pharisee thought he could trace 
a divine sovereignty, which used both men and 
nations for no reason that was given, for no reason 
that could be given, using them because the sove- 
reign chose them. God’s choice was the ultimate 
fact. 


THE LETTER TO THE ROMANS 259 


Thus there were three conceptions of sovereignty 
current in Paul’s time: the necessarian — W hat- 
ever is, must be; the Greek — Fate, ruling both 
gods and men to punish wrongdoing; the Phari- 
saic — The choice of a personal God the final fac- 
tor in human life. 

In these schools Paul was educated. He had 
come to believe in the sovereignty of what the 
pagans called fate, or destiny, and to believe in 
this sovereignty as personified in Jehovah; and 
he had grown up to believe that this sovereignty 
was exercised in an arbitrary way — that is, with- 
out any explanation which Jehovah gave to his 
people or which his people could understand. He 
had come to believe that Jehovah had chosen Israel, 
not, as he himself said through one of the old pro- 
phets, because they were great or good — for they 
were the least and feeblest: he chose them because 
he chose them.! This was Paul’s primary educa- 
tion. He was steeped and imbued with it. The 
very fibre of his being was colored by this pro- 
found faith in divine sovereignty. And yet he 
was teaching something that seemed incongruous 
with this conception. He was declaring that Gen- 
tiles might come into the Church of God as well 
as Jews; that to the Greek and Roman the door 
was as wide open as to the orthodox Pharisee ; 
that the mercy of God in Christ Jesus was as uni- 
versal as sin. His old faith and his new faith 
were in apparently irreconcilable conflict one with 

1 Deut. vii. 7, 8. 


260 PAUL THE APOSTLE 


the other: the old faith that God had chosen a 
few, and those few Jews, and had given no rea- 
son for it; the new faith that God opened wide the 
door of mercy, that his sun shone alike on the evil 
and on the good, and his rain fell alike on the just 
and on the unjust. 

Paul was himself in perplexity. He did not him- 
self understand how to reconcile this new faith 
which was a part of his new life and this old faith ' 
which was a part of his old life. He was speaking 
to a people who, in one form or another, believed 
in absolute sovereignty : the sovereignty of Jehovah 
— that was the Pharisaic belief; the supremacy of 
Fate —that was the Greek belief; the absolute 
certainty of inexorable necessity — that was the 
Roman belief. And yet he was saying to them 
that all men were free to take the gift of God’s 
life. How could he reconcile this largeness of the 
gospel which he had come to believe in, with this 
old belief which was almost a part of his very exist- 
ence? How could he reconcile this belief in ‘the 
universality of God’s merey with this doctrine of 
Roman necessarianism, of Greek fate, of Pharisaic 
election ? How could he commend this universalism 
to those educated in partialism ? 

Let us recall what he has said already in this 
letter to the Romans: The world cannot be made 
right by requiring obedience to law; neither by 
human enactment nor by divine enactment defin- 
ing and requiring righteousness. The Roman has 
tried the one, the Jew has tried the other, and both 


THE LETTER TO THE ROMANS 261 


have failed. The world must be set right; de- 
spotic government made free ; labor emancipated ; 
the home purified; society uplifted; education 
made universal; the church made effective as an 
ethical instrument ; the individual soul transformed 
— by receiving freely the gift of God’s life. He 
who thus freely receives God’s free gift of life 
will live thereafter a free and spontaneous life ; he 
will be dead to sin, though sometimes he will creep 
back to his grave, even after he has been raised 
to newness of life; he will be emancipated from 
sin, though still the fetters will clank on his wrists 
and on his feet. Still he will be a new man, and 
in his pursuit after the new life he will be con- 
scious that he is under no condemnation. God 
will not condemn him; he will not condemn him- 
self. Rising into this new life, rejoicing in this 
goodness of God, neither life, nor death, nor princi- 
palities, nor powers, nor things present, nor things 
to come, nor any other created thing, can separate 
him from the love of God, witnessed to his life, 
wrought in his life. 

Then Paul stops. We can imagine that, in his 
dictation, he has gone as far as he can when he 
reaches that culmination, and he says to his aman- 
uensis, “ I will wait a little.” There is clearly a 
break between the eighth chapter and the ninth. 
During this break in time, he ponders this question 
within himself : How is it that this free gift of God 
is given? How can I reconcile the universality of 
this gift with my belief in the election of Israel? 


262 PAUL THE APOSTLE 


How can I commend it to a people who believe 
either in necessity or in fate or in an arbitrary 
Jehovah? The ninth, tenth, and eleventh chapters 
are his answer to these questions. They are not 
written for the purpose of disproving sovereignty — 
they are not Arminian. They are not written for 
the purpose of proving sovereignty — they are not 
Calvinistic. They are not written for the purpose 
of reconciling sovereignty and free will — they are 
not philosophical. They are written for the pur-_ 
pose of showing what is the end of the Roman 
necessity, the Greek fate, the universal sovereignty. 
To recall for a moment the figure: Paul still be- 
lieves this steamer is ploughing its way, carrying 
its passengers ; he still believes they can only walk 
the deck to and fro. He does not discuss the 
measure and the limits of their liberty; he does 
not discuss the absoluteness of the sovereignty 
which determines their voyage. He addresses him- 
self to this one single question: What is the end of 
the voyage? What is the object of the sover- 
eignty ? For what does it exist? Is the Roman 
right — is it simply a hard, materialistic necessity ? 
Is the Greek right — is it simply the punishment 
of wrongdoing? Is the Jew right — is it simply 
an arbitrary choice that cannot be explained ? 
If we wish to know the meaning of an argument, 
we must look to its conclusion. Noman would un- 
ertake to interpret Daniel Webster’s reply to 
Mian by single sentences taken here and there. 
e would turn, if he were in perplexity, to the end 


THE LETTER TO THE ROMANS 263 


of the address, to see to what issue the orator was 
conducting himself and his hearers, and by the re- 
sult reached would interpret all that had preceded. 
The ninth, tenth, and eleventh chapters of Ro- 
mans, in which Paul discusses this relation of 
sovereignty to freedom, end thus: “ God hath shut 
up all unto disobedience, that he might have mercy 
upon all.” Roman! you are mistaken. This 
necessity is not a blind materialistic necessity. 
Greek! you are mistaken. This fate is not for 
the punishment of wrongdoing. Pharisee! you 
are mistaken. This is not an arbitrary choice 
for which no explanation can be given. The end 
and object of sovereignty, the purpose which it in- | | 
flexibly maintains, the result which it will achieve, 
is merey upon all. 

I am aware that this is not the interpretation 
which has been currently given to these chapters, 
and therefore I repeat it, that by repetition I may 
make it clear. Paul, himself believing in sover- 
eignty, and addressing auditors all of whom be- 
lieve in sovereignty in one form or another, seeks 
not to define what are the limits of human liberty, 
nor to overthrow belief in sovereignty, nor to em- 
phasize and establish it; he seeks simply to show 
what is the end which sovereignty has in view. It 
is not a dread and inexorable necessity ; it is not 
a fateful destiny seeking to punish the iniquitous ; 
it is not an irresponsible and arbitrary choice ; it 
is a supreme law wrought out by a supreme lover | ' 
for the accomplishment of universal mercy. 


264 PAUL THE APOSTLE 


In the light of these general statements I will 
venture to paraphrase these enigmatical chapters. 

Paul begins by affirming his love for Israel. He 
has not lost that love because he declares that the 
Jew and the Gentile are alike before God. I say 
the truth in Christ, he says, in substance, I lie not, 
my conscience bearing witness with me in the 
Holy Ghost that I have great sorrow and unceas- 
ing pain in my heart. I could almost wish myself 
cast out from Christ. I could almost be willing 
to be abandoned of him,! if so I might bring my 
kinsmen after the flesh to know him, to love him, 
and to receive the gift of his life. For they are 
my kinsmen, and I honor them. Theirs is the 
adoption and the glory, theirs the covenants, and 
the giving of the law, and the service of God, 
and the promises to the fathers, and from them came 
the Messiah. Nevertheless, Israel is not made up 
alone of the children of Abraham. God’s children 
are the children of promise. God has a right to 
choose whom he will. He could choose Abraham, 
although Abraham was a pagan. He could choose 
Jacob and pass by Esau ; he could choose Moses 
and reject Pharaoh. Do you say, What right has 
he ?— to your own Scriptures I refer you. They 
tell you that man is clay, and God is the potter and 
may do what he will. But if he may do what he 

1 Rom. ix. 3. That this is the meaning indicated by the use 
of the imperfect tense is the view of Alford, Meyer, Winer, 
Buttmann- 


2 Rom. ix. 20-23. The figure is borrowed from the Old Testa- 
ment. Isaiah xxix. 16; Ixiv. 8. 


THE LETTER TO THE ROMANS 265 


will, then he may choose Gentiles as well as Jews. 
He is not confined in his mercy to Israel; your own 
prophets tell you so. What says Hosea? “I will 
call that my people which was not my people, and 
her beloved which was not beloved.”! On the 
other hand, your own prophets tell you Israel may 
be rejected. Isaiah tells you so: “Except the 
Lord of Sabaoth had left us a seed, we had been 
as Sodom, and been made like unto Gomorrah.’’? 
What shall we then say? This: If the Gentile 
opens his heart to receive the life of God, he will 
have life, and if the Israelite shuts his heart against 
the Christ of God who brings him life, he will not 
have life ; for God has a right to give life to Gen- 
tile as well as to Israel, and is as ready to give it 
to Gentile as to Israel. 

Do I not, then, care for Israel? - My brethren, 
my heart’s desire and supplication to God is for 
them that they may be saved. But how shall they 
be saved, except by taking the free gift which God 
gives to all? Moses himself tells you so. The 
word is nigh thee, even in thy mouth and in thy 
heart: that is, the word of faith which we preach.3 
Your prophets tell you so. There is no difference : 
Greek and Jew are alike. How, then, is Israel 
better than the pagans? Because Israel is the 
missionary nation of the world. Israel is the one 
appointed to be the almoner of this life. How are 


1 Rom. ix. 25; Hosea ii. 23. 
2 Rom. ix. 27-29; Isaiah i. 9. 
8 Rom. x. 5-9; Lev. xviii. 3-5 ; Deut. xxx. 11-14, 


266 PAUL THE APOSTLE 


the pagans to know unless some one tells them? 
And how shall one tell them unless he be sent? 
Beautiful are the feet of them on the mountains 
who bear from Israel glad tidings to the Gentiles.} 
Do I then say that God has cast off Israel? 
Because I go from the synagogues to preach to the 
Gentiles, do I say that God has rejected Israel? 
God forbid. No! God gives his life freely to all. 
The Israelite who opens his heart to receive the 
light lives, and the Gentile who opens his heart to 
receive the light lives; and the Israelite who shuts 
his heart against the light dies, and the Gentile 
who shuts his heart against the light dies ; there is 
no difference? Gentiles, do not boast yourselves, 
then. Do not you think that you are the chosen 
and Israel outcast. You owe your life to Israel.* 
That is as true now as when Paul wrote this let- 
ter to the Romans. We Gentiles owe our life to 
Israel. It is Israel who has brought us the mes- 
sage that God is one, and that God is a just and 
righteous God, and demands righteousness of his 
children, and demands nothing else. It is Israel 
who has brought us the message that God is our 
Father. It is Israel who, in bringing us the divine 
law, has laid the foundation of liberty. It is Israel 
who had the first free institutions the world ever 
saw. It is Israel who has brought us our Bible, 
our prophets, our apostles. It is Israel who 
brought us our Christ, himself a Jew. When 


1 Rom. x. 14-15; Isaiah lii. 7; Nah. i. 15. 
2 Rom. xi. 1-11. 8 Rom. xi. 18-26. 


THE LETTER TO THE ROMANS 267 


sometimes our own unchristian prejudices flame 
out against the Jewish people, let us remember 
that all that we have and all that we are we owe, 
under God, to what Judaism has given us. 

Paul affirms a sovereignty, superior to all human 
will and controlling all human life ; but it is not 
that of an unintelligent necessity ; not that of a 
terrible justice pursuing that it may punish ; not 
that of an arbitrary, irresponsible, and partial 
Arbiter ; it is a sovereignty whose source is love, 
whose end is mercy.1 The great ship in which we 
are embarked, that comes we know not whence, 
sails we know not whither, and is under commands 
that are not interpreted to us, is sailing to the 


1 The affirmation that God has a Christian purpose toward 
our entire humanity involves an extension of the field of redemp- 
tion so enormous as to make obsolete, at a single stroke, the whole 
theological map of the traditional view. And what seems worse, 
while all clear-seeing men are aware that this does not necessarily 
imply universal salvation, it is true that it looks that way. If 
God shall succeed, universal salvation will be the final result. 
And this sounds so perilous to good morals, and seems to cut the 
nerve of all strenuous endeavor! O my brothers, when will 
Christian thinkers fear atheism more than universalism, when will 
they see that the deepest immorality lies in distrust of the right- 
eous will of God, when will they awake to the fact that only those 
who believe in a God for humanity and eternally for humanity 
can resist unto blood! Any scheme that puts God with an inclu- 
sive and everlasting purpose of redemption behind mankind, looks 
like universalism ; but let us remember that any other scheme is, 
in our time, a royal road to atheism. When we assert, as we do so 
easily, the brotherhood of man, let us be sure that the universe, 
according to our view, is not against it; let us be sure that there 
is in God a universal fatherhood upon which to found it.” Rey. 
George A. Gordon, D. D., in The New Puritanism, pp. 163, 164. 


268 PAUL THE APOSTLE 


| harbor of a universal love. Love is Destiny, love 

is Fate, love is Sovereign. ‘ God hath shut up all 

unto disobedience, that he might have mercy upon 
all. Oh, the depth of the riches of the wisdom and 
the knowledge of God! Of him, through him, 
unto him, are all things. To him be the glory for- 
ever and ever. Amen.” 


CHAPTER XIV 
THE LETTER TO THE ROMANS — IV 


Tue Christian religion is, according to Paul, as 
we have seen, a new and divine life, freely given 
by the Father to his children — that gift he calls 
grace; freely received by the children from the 
Father, through what he calls faith. Out of this 
life, thus freely given, there spring outward mani- 
festations in conduct ; in the twelfth, thirteenth, and 
fourteenth chapters, and a part of the fifteenth, of 
Romans Paul interprets to his readers what are 
the operations of this principle of life, how it works 
itself out in conduct, what answer this principle of 
life gives to the questions which men are asking 
respecting duty. In the first of these chapters he 
considers the working out of this life in the indi- 
vidual conduct; in the second, its effect upon the 
relation of the individual to the state; in the third, 
its bearing on certain questions of casuistry in life. 
Finally, his letter finished, he writes a postscript of 
personal salutation and friendship, largely made up 
of individual greetings. In this postscript he men- 
tions by name twenty-seven individuals, of whom 
little if anything is known except that they are 
here mentioned. The fact is significant as indicat- 
ing that Paul was not a mere philosopher, interested 


“ 270 PAUL THE APOSTLE 


in systems of truth, nor a mere reformer interested 
in masses of men and the organization of society, 
but a personal friend, interested in the welfare 
of individuals. Passing this postseript without fur- 
ther reference, I ask the reader to consider with 
me the other three topics: What has Paul to say 
concerning the practical bearing of his teaching on: 
1. The ethical conduct of the individual; 2. The 
relation of the individual to the state; 3. Doubtful 
and debated questions of casuistry. 

1. Religion, according to Paul, is the life of Ge of God 
in the soul of man. Such a life necessarily it in- 
volves the complete consecration of man to God. 
He is to give himself wholly in the spirit of love 
to his Father. “I beseech you,” he says, “ by the 
mercies of God that you present even your bodies 
a living sacrifice.” In Jerusalem, and indeed in 
every heathen city as well, was a temple; and to 
this temple sacrifices were brought and laid upon 
the altar, that thus they might be given to God. 
So Paul says, we are to give ourselves to God. But 
this sacrifice is to be a living sacrifice. Both Jew 
and Gentile slew the sacrifice they offered to God. 
According to Paul it is not by dying but by living 
we are to offer ourselves to our Father. Christ had 
before pointed out the same contrast between true 
and false religion: “ The thief cometh not but to 
steal, and to kill, and to destroy ; I am come that 
they might have life and might have it more abun- 
dantly.” 1 This affords one test for distinguishing 

~ 2 John x. 10. 


THE LETTER TO THE ROMANS 271 


between true and false religion. Whatever, under 
any guise of sanctity, purposes to lessen the life of 
humanity, belongs to the false ; whatever purposes 
to enlarge and enrich it, belongs to the true. Self- 
sacrifice is never true sacrifice of self; it is never 
real selfimmolation. Ttis-always the sacrifice of 
a lower for a higher phase of life. 

As Paul does not recognize any form of self-de- 
struction as a religious act, except as death leads 
on and up to a resurrection and a higher life, so 
neither does he recognize any of the too common 
compromises involved in a partial consecration. 
He knows nothing of the notion that one tenth of | 
one’s income belongs to God and nine tenths to , 
oneself. Tithing as a fixed proportion for what 
men are pleased to call benevolence is wholly for- 
eign to Paul’s conception of religion. All, accord- | 
ing to Paul, belongs to God; how much of that 
all each one shall spend on his own family, how 
much in business activities, all of which are im- 
moral if they are not beneficent, and how much, 
on unremunerative benefactions which we call 
charities, is a question which each child of God 
must determine for himself according to his cir- 
cumstances. So Paul knows nothing of the notion 
that there are some days which belong to God and | 
other days which belong to men. They are 811} 
God’s. The Sunday is no more truly the Lord’s | 
day than Monday ; it is to be used in a different 
way, but for the same essential purpose. Uncon- 
sciously keen was the satire of the little child who 


1 


ι 


272 PAUL THE APOSTLE 


'said to her mother, “ Was n’t it generous of God to 
give us six days for ourselves and keep only one 
for himself ?” So Paul knows nothing of the pop- 
ular distinction between religious and secular. To 
him there are not certain activities which are reli- 
| gious and certain other activities which are not 
religious ; the whole life and all its activities are 
_to be the outcome of the life of God in the soul of 
| man. Religion is thus simply the art of living; I 
will not even say right living, for any other is not 
‘living, according to Paul. When we are in tres- 
passes and sins we are dead.! 

The whole life and all its activities are to be 
given to God. And in thus giving himself to God, 
not because he fears a penalty or hopes for a re- 
ward, but because he has received God himself into 
his life and has entered in a new life in God, man 
gives himself to his fellow-men because the Father- . 
hood of God carries with it the brotherhood of man, 
and faith in God as the universal Father involves 
a perception of humanity as one great family.” 

Therefore all the activities of the child of God 
are to be employed by him as a member of this 
family and to promote and enrich its life. It is 
the life of God in Christ, as the head, which binds 
this family together; therefore he cannot sever 
himself from the family without severing himself 
from the life. But in this family all his activities 
must be, and if he be truly a child of God, will be, 
spontaneous, free, unforced. Does he preach? he 

1 Ephes. ii. 1. 2 Ephes. iii. 14. Rev. Ver. 


THE LETTER TO THE ROMANS 273 


will preach according to the proportion of his faith 
— that is, according to the measure of his spiritual 
experience. Does he give? he will give with 
liberality. Does he exercise mercy? he will exer- 
cise it ungrudgingly. Does he govern? he will 
govern with diligence. Is he engaged in business ? 
he will put new life and new energy into his busi- 
ness. Does he pray? he will pray with a new 
fervency. This new spirit will show itself in all 
his life. It will prevent all social hypocrisies ; his 
love will be without false pretense. He will be 
patient, generous, hospitable, sympathetic, lowly 
minded. In nothing will this new life show itself 
_ more evidently than in the changed attitude of 
the soul toward personal enemies. It will be the} 
attitude of him who, persecuted, beaten, spit upon, | 
desired no revenge ; desired only that his assailants + 
might be forgiven. He cannot always live penne 
ably with all men; but he will always wish to do, 
so, and will do so if it be possible. He will not 
seek even to vindicate himself from threatened 
wrong or unjust aspersion. He will leave his 
vindication to his Lord. Pity for the wrongdoer | 
will always overcome anger because of the wrong 
done ; and the only victory over an enemy which 
will satisfy him will be the victory of love which 
converts him into a friend. 

“1 beseech you, therefore, brethren, by the mercies of 
God, that ye present your bodies, a living sacrifice, 
holy, well pleasing to God, which is your reasonable 
service. And be not conformed to this age, but be ye 


274 PAUL THE APOSTLE 


transformed by the making anew of your mind, that ye 
may prove what is the will of God —namely, that which 
is good and well pleasing and perfect. For I say through 
the grace given to me, to every one that is among you, 
not to be high-minded, above that which he ought to be 
minded, but to be so-minded as to be sober-minded, as 
God hath distributed to each one the measure of faith. 
For even as we have many members in one body and 
all members have not the same office, so we being many 
are one body in Christ and severally members one of 
another. 

“ But having gifts differing according to the grace that 
is given to us, whether prophecy, let us prophesy ac- 
cording to the proportion of our faith; or service, let us 
give ourselves to our serving; or he that teacheth, to his 
teaching ; or he that exhorteth, to his exhortation. He 
that giveth, let him do it with singleness of heart ; he 
that ruleth, with diligence ; he that showeth mercy, un- 
grudgingly. Let love be without false pretense. Abhor 
the evil, cleave to the good. In love of the brethren be 
kindly-affectioned one with another, in honor preferring 
one another; in diligence, not slothful; in spirit, fer- 
vent, serving the Lord; rejoicing in hope, patient in 
tribulation ; continuing steadfastly in prayer; sharing 
in common ‘with the saints in their necessities; pur- 
suing hospitality. Bless them which persecute you; 
bless and curse not. Rejoice with them that rejoice 
and weep with them that weep. Be of the same mind 
one toward another. Mind not high things, but be led 
away by the things that are lowly. Be not wise in your 
own conceits. Give back to no one evil in return for 
evil. Take heed beforehand that your conduct be hon- 
orable in the sight of all men. If it be possible, as 


THE LETTER TO THE ROMANS 275 


much as in you lieth, live peaceably with all men. 
Dearly beloved, do not seek to vindicate yourselves, but 
yield to the wrath of your enemies. For it is written: 
‘ Vindication is mine; I will requite, saith the Lord.’ Ὁ 
Wherefore, if thine enemy hunger, feed him; if he 
thirst, give him drink ; for in so doing thou shalt heap 
coals of fire on his head. Be not overcome by evil, but 
overcome evil by good.” ? 


2. In the thirteenth chapter Paul takes up the 
more specific question of the relation of the child 
of God to the state of which he is a member. 
How is he to regard the authority of government? 
And in considering Paul’s answer to this question 
we are to remember that the government of Rome 
at this time was as I have described it in a previ- 
ous chapter, — despotic, cruel, corrupt. In what 
way will one who possesses the life of God in his 
soul regard such a government, if he is a subject 
of it? This is Paul’s answer : — 


“Let every soul subject himself to the higher powers. 
There is no power but from God; those that exist are 
ordained by God. So that he who arrays himself 
against the power arrays himself against the ordinance 
of God.” ὃ 


Are we to understand that Paul declares that 
all law is divine and all disobedience sinful? 


1 Deut. xxxii. 35. 2 Rom. xii. 

8 Rom. xiii. 1,2. There is a play on the words in the original, 
which might be thus interpreted to the English reader; the 
powers that exist have been placed by God; so that whosoever 
displaceth the power arrays himself against the placing of God. 


276 PAUL THE APOSTLE 


Would Paul maintain that Daniel was wrong when 
he refused to bow the knee to the idol reared 
in the Chaldean plain? That the apostles were 
wrong when to the command that they cease from 
preaching the gospel they refused obedience, re- 
plying, Whether it be right in the sight of God 
to hearken unto you more than God, judge ye; for 
we cannot but speak the things which we have 
seen and heard? That William H. Seward was 
wrong when he contended that there was a 
“higher law ” than any congressional enactment ? 
No! Paul does not say that we are always to obey 
all governmental powers; he says we are to be 
subject to them. Daniel was subject to the powers 
when he allowed himself to be cast into the lions’ 
den. The apostles were subject to the powers 
when they were brought before the court and an- 
swered the accusation. Jesus Christ was subject 
to the powers when he stood before the courts of 
Caiaphas and of Pilate unresisting. Subjection to 
government does not always involve obedience 
to its laws; one is equally subject if he disobeys 
and patiently endures the penalty. 

Nor does Paul’s teaching, properly understood, 
condemn all revolutions. It cannot be affirmed 
that he would stigmatize as wrong the overthrow 
of Bourbon despotism in Europe; or the Puritan 
revolution against the Stuarts in England ; or the 
American revolution. To change one government 
is not to array oneself against all government ; 
to revolutionize a particular government is not to 


THE LETTER TO THE ROMANS 277 


destroy all government. Paul affirms that govern- 
ment is a divine institution. So is the family ; so 
is the church. He who sets himself in array 
against them sets himself in array against the 
divine order. But he who in Paul’s time insisted 
that marriage ought not to be treated like a com- 
mercial partnership, that it should be restored to 
the primitive form, in which love bound husband 
and wife together for life, would not thereby have 
set himself against the divine order. Luther did 
not set himself against the divine order when he 
endeavored to array Germany against the form 
which the Church had assumed in his time, and 
bring it back to something like its primitive sim- 
plicity. Neither did Wesley, when he sought to 
recast the Church and revivify it with a missionary 
spirit which it had lost. So Cromwell and Wash- 
ington, Hampden and Hamilton did not set them- 
selves against the divine order when they attempted 
to overthrow a corrupt government, which had 
ceased to fulfill the ends for which government is 
organized, and substitute a new and better govern- 
ment in its place. They did not seek to abolish| ᾿ 
government; they sought to improve it. 

There are three conceptions of the foundation 
of government. The first bases it upon force. It 
regards law as the will of a superior addressed to 
an inferior; and what makes him the superior is 
the fact that he has power to enforce his will 
by penalties attached to disobedience. The sec- 
ond bases it upon the consent of the governed. 


278 PAUL THE APOSTLE 


According to this conception government is simply 
a compact, by which men have agreed to relinquish 
some of their natural liberties for the real or sup- 
posed advantages derived from social order and 
organization. This doctrine, of which Rousseau 
was the preéminent expounder, was very popular 
in the latter part of the last century and in the be- 
ginning of this, and was apparently the doctrine 
entertained by a part, though certainly not by all, 
the founders of our United States Constitution. 
The third is the doctrine which Paul here affirms. 
Political organization is a part of the divine order. 
As it is a part of the divine decree that men should 
be not solitary but set in families, so that in the 
divine order every man is born into a family, so it 
is a part of the divine decree that men should be 
organized in political communities, so that men are 
born into the nation. Government is not a neces- 
sary evil; the less of it the better. It is not an 
order rendered necessary only or chiefly by the 
vices and sins of men. Its end is not merely nor 
mainly the restraint of men who will not restrain 
themselves. It is the ordered life of humanity. 
It may be corrupted; it may be diverted from the 
ends for which it is divinely ordained. But still 
it is better than none. The worst government is 
better than anarchy. Disobedience to law may 
become a duty, enforced by reverence for a higher 
law. Revolution may become necessary in order to 
secure a government more in harmony with the 
divine order. But neither fact militates against 


THE LETTER TO THE ROMANS 279 


the truth that government is part of the divine 
order, or modifies the general principle that revo- 
lution is right only when in it there is a hope not 
merely of overturning a bad government but of 
substituting a better in its place. Paul’s doctrine 
that government is a divine order, and that the 
foundation of its authority is neither force in the 
human superior, nor the consent of the governed, 
but the will and authority of God himself, to 
which the governor must conform, whether he be 
king, oligarchy, aristocracy, or democracy, is not 
inconsistent with a revolution like that of 1776 
which aims at maintaining government, renovated 
and reformed; but it is inconsistent with all such 
pseudo-revolutions as those of the Nihilists of 
Russia and the Revolutionaries in Armenia, which 
prepare no well considered plans of practical politi- 
eal reform. No revolution is justifiable unless it 
is constructive. Awd it hardly needs to be said 
that when Paul wrote his Letter to the Romans a 
revolution in Rome would have been more hopeless 
of achieving any beneficent results than to-day a 
peasant revolution in Russia or an Armenian revo- 
lution in Turkey. 

3. In the fourteenth and part of the fifteenth 
chapters of Paul’s letter to the Romans he takes up 
a general question which he discusses at somewhat 
greater length in his first Letter to the Corinthi- 
ans. I need speak of his treatment of this question 
here, therefore, only very briefly. 

There are certain practical questions about right 


280 PAUL THE APOSTLE 


and wrong, upon which men are generally in sub- 
stantial agreement; there are others concerning 
which judgment depends very much on education. 
These doubtful questions vary from time to time. 
In Paul’s time the doubtful questions concerned the 
eating of meat offered to idols and the observance 
f certain feasts which belonged to the Jewish 
itual. They have long since disappeared ; but 
ther doubtful questions have taken their place. 
s it right to play cards? to dance? to go to the 
eatre? These and kindred questions are the ones 
n which now Christians are disagreed, as then 
they were disagreed on the questions, Is it right to 
eat meat offered to idols? and to ignore the seventh 
day of the week? In his letter to the Romans 
Paul lays down three principles by which the indi- 
vidual can guide himself in answering these doubt- 
ful questions. 

The first principle is that the moral quality of 
an act depends not on the act, but _on the spirit of 
the agent doing the act. It is of the very essence 
of Paul’s teaching that there is nothing evil in 
meat that has been offered to an_idol, and nothing 
sacred in one day above another. But if one thinks 
it is wrong to eat meat that has been offered to 
idols, to him it is wrong; if he thinks it his duty 
to observe the seventh day of the week because the 

| Fourth Commandment prescribes that day, for him 
‘it is duty. Τὸ disobey one’s conscience is always 
wrong. It is contrary to the very essence of Paul’s 
teaching to suppose that we can draw lines and 


THE LETTER TO THE ROMANS 281 


imagine that everything on one side of the line 
is right and everything on the other is _wrong. 
There are no such lines. Life is all to be given to 
God; whatever helps the divine life is right ; what- 
ever Waiete ΠΕ ΤΥ ΤΈΝΣ But if a man does in 
fact, Hawover mistakenly, draw such a line, then 
for him to transgress it is wrong, because to trans- 
gress it is to hinder his own divine 1 life, violate his 
conscience, and so obscure his moral judgment and 
weaken his moral will. It is difficult to say why 
it is wrong to play a game with colored figures on 
bits of pasteboard and right to play a similar game 
with historical names printed on them; why it is 
right to knock balls about on green turf, — that is, 
play croquet, —and wrong to knock balls aroun 

on a green table, — that is, play billiards ; why it i 

right to witness charades in a parlor and wron 

to witness legitimate drama in a theatre. But if 
education, or prejudice, with or without reason, has 
led one to draw these lines, he is not to disregard 
them because others do not draw them. ‘ What- 
soever is not of faith is sin.” Everything in con- 
duct is to be the natural spontaneous outgoing of 
the new life of God in the soul. This new life will 
not at once, perhaps will not ever, sweep away old 
prejudices. If a Hindu Christian feels that it is 
wrong to destroy life for food, for him it is wrong. 
Whatever one does contrary to his own concep- 
tion of righteousness is wrong. The morality of 
the act depends on the spirit of the one WE5 dasa the 


act. 


282 PAUL THE APOSTLE 


The second principle has been well expressed in 
the phrase “ Thy conscience for thyself and not for 
another.” The conscience of each man is a law- 
giver to him, but it is not a lawgiver-to his neigh- 
bor. Therefore neither may he that eateth despise 
him that eateth not, nor he that eateth not condemn 
him that eateth. The Liberal is not to look with 

contempt on the Puritan, nor the Puritan with con- 
demnation on the Liberal. He who allows himself 

] largeness of liberty as a child of God is not to de- 

| spise his stricter neighbor for his narrowness, nor 
he who lives under law and within fixed lines to 
condemn his freer neighbor because of his laxity. 

Finally, while every man is to govern himself by 
his own conscience no eaten Sep of 
the conscience of his neighbor. The fundamental 
principle is, that is right which promotes the life of 
God in the soul of man; that is wrong which hin- 
ders this divine life. Though it does not hinder 
that life in the one who acts, it may be wrong if it 
hinders the life in another who is looking on. “ No- 

hing is unclean of itself ; but to him that account- 
('eth anything to be unclean, to him it is unclean. 
If because of thy meat thy brother is grieved, thou 
walkest no longer in love.” Love is 5. not only “ the 
greatest thing in the world,” it i ing. 
God is love; ; to walk not in love is to separate one- 


self from iy d. La am not to impose my conscience 


strong ought to tine the ἐδαινηλείωι of the weak and 


THE LETTER TO THE ROMANS 283 


not to please ourselves.” Our pleasure is not to 
overbalance another man’s Jife ; but neither is his 
pleasure to overbalance our life. We may regard 
his conscience ; but we may not make it our law- 
giver. If 1 may never do anything to which the 
conscience of some neighbor objects, 1 can never 
do anything. The Roman Catholic could not go 
to a Protestant church because the Roman Catholic 
thinks it is wrong; and he could not go toa Ro- 
man Catholic church because the Protestant thinks 
it is wrong. The Protestant could not go to a Ro- 
man Catholic church because the Protestant thinks 
it is wrong, and he could not go to a Protestant 
church because the Roman Catholic thinks it is 
wrong. He could not go to church if another 
man’s conscience and not our own is to be our law- 
giver. The whole principle of life is summed up 
in the one counsel: “Let us follow after the 
things which make for peace and the things 
whereby we may build one another up,” i. 6. in 
the divine life. All comes back to this at last: 
How shall we best promo e divine life in our- 
selves and others?-—Phe divine life is the source 
of all truly righteous conduct; the «divine life is 
the standard by which all conduct is to be tested. 
Paul’s letter to the Romans, then, to sum up 
these four chapters in one brief paragraph, I under- 
stand to be this: Neither society nor the individual 
can be made righteous by attempting conformity 
to a law external to one’s self, whether it is human 
or divine. Man cannot be made righteousness by 


284 PAUL THE APOSTLE 


any external process. He is not repoussé work. 
There is only one way of living aright; it is by 
freely receiving the gift of life freely given to the 
soul by God. When one has received this free 
gift of God into the heart, a new life springs up 
in him spontaneously. He is as one married, who 
gets a new life of love in his marriagé>” He is as 
one emancipated ; set free from the old bondage 
and the old relation of servitude. He is as a dead 
man who has beencalled from the grave by 
the overmastering voice of the Christ: ΤῸ such 
an one even tribulation seems joyful, for tribula- 
tion is working out character, and character 1s all 
he cares for. To whom does God offer this free 
gift? To all the world.” There is, it is true, a 
destiny or fate which overrules us. But it is not 
as the Romans think it, a blind necessity ; nor as 
the Greeks think it, a fate whose only office it is to 
punish the wicked by avenging sin; nor as the 
Jews think it, an autocratic and irresponsible par- 
tialism. The end of this destiny, the object of 
this fate, the purpose of this Providence is infinite 
and eternal merey ; and when it~has accomplished 
its result, the: law that has seemingly shut men up 
_|unto disobedience will be seen to be God’s prepara- 
tion for giving them newness of life. That new- 
ness of life will mean for us here and now giving 
ourselves wholly and unreservedly in the spirit of 
joyous love to the service of our fellow-men be- 
cause to the service of our God; loyalty to the 
church, to the state, and to the family because 


THE LETTER TO THE ROMANS 285 


they are a part of God’s ordinance ; the settlement 
of all doubtful questions by the voice of God 
within us; and respect for the voice of God as it 
speaks to others, or seems to others to speak to 
them ; in brief, it will mean the life of faith, which 
is the life of joyous freedom, —the glory: of the 
liberty of the sons of God. 


CHAPTER XV 


THE LETTERS TO THE EPHESIANS AND THE 
COLOSSIANS 


At the time of Christ’s birth, intellectual su- 
premacy had passed, in a measure, from Greece to 
Egypt, and was centred in Alexandria, which for 
some centuries remained the intellectual capital of 
the world. This city was situated at the con- 
fluence of three streams of intellectual and spirit- 
ual life, — the Oriental, the Jewish, and the Greek. 
Rome at this time hardly influenced Alexandria at 
all, and from Alexandria as yet influences had not 
passed out by migration into Rome. The Oriental 
dreams; the Greek defines; the Hebrew acts. 
These three sentences may serve as a characteriza- 
tion of the distinction between the influences that 
met and strangely intermingled in Alexandria. 
For they did intermingle, and out of their conflu- 
ence there grew up a scheme of combined dream- 
ing, thinking, and practical ethics, which consti- 
tutes what is known in history as the Alexandrian 
School. Those who have made a study of the sub- 
ject will have to exercise some indulgence towards 
me in the endeavor here made to define in a very 
brief compass the teaching of this school. It is 


LETTERS TO EPHESIANS AND COLOSSIANS 287 


very difficult to translate Oriental dreaming into 
Occidental thought ; and to translate a composite 
school, which was inconsistent with itself and in- 
congruous and self-contradictory in its results, into 
forms of thought which the lay American can 
understand, without having studied these schools 
of philosophy, is not an easy task. 

The Oriental then regarded and now regards 
God as the Absolute and the Unconditioned. 
_ There can be nothing outside of him; for if there 
is anything outside of him, then he is limited. 
Therefore God is the all, and the all is God. This 
Unconditioned and this Absolute could not create, 
because what he had made would be apart from 
himself, and he would be limited by the very re- 
sult of his creation. But Hebraism had centred 
its faith in a personal God, —a God who was a 
king over Israel, a God who created the world and 
ruled it. The very essence of Hebraism was that 
God had created and was apart from his world, 
not identical with it. Thus there was apparently 
an irreconcilable contradiction between the Ori- 
ental and the Hebraic conception of God. This 
contradiction the Alexandrian School endeavored 
to solve, these conceptions it endeavored to unite 
by its hypothesis of emanations: that there had 
proceeded from this Unconditioned, this Absolute, 
certain secondary causes or deities, who were called 
by various names, such as chiefs, rulers, powers, 
principalities, eons. These secondary causes or 
deities —it is difficult to know which appellation 


288 PAUL THE APOSTLE 


to give them— were the creators of the world. 
The Infinite, the Eternal, the Absolute, had not 
created anything; but from him had proceeded 
these secondary beings, and these secondary beings 
had created, and thus an imperfect world was 
made by imperfect gods who had proceeded from a 
perfect God. Thus the Hebrew found a God 
whom he could believe in as a Person, and the 
Oriental a God whom he could recognize as the 
Absolute and the Unconditioned. 

But this Infinite, this Unconditioned, was also 
the Unknown and the Unknowable. The idea that 
God is the Unknown and the Unknowable does not 
date from the time of Herbert Spencer, nor even 
from the time of the Alexandrian school ; it is to be 
found far back in Oriental philosophy. But the 
very essence of Hebraism was that man should 
know God; must become acquainted with him ; 
must obey him; must recognize and revere him. 
And here again-were two antagonistic conceptions : 
a God who could not be known and a God who 
must be known, or whom man must ever strive to 
know. So these secondary deities served another 
purpose. The Infinite, the Unconditioned, the 
Absolute, could not be known, but the chiefs, the 
- rulers, the principalities, the powers, the eons, 
could be known. Thus there was room, on the one 
hand, for the Hebraic acquaintance, on the other 
hand, for the Oriental non-acquaintance. 

There is evil in this world —natural evil, that is, 
suffering, and moral evil, that is, sin. But if God 


LETTERS TO EPHESIANS AND COLOSSIANS 289 


is perfect, he cannot produce either natural evil 
or moral evil. And yet God is the all. How, if 
God is the all and is in the all, can there be nat- 
ural evil and moral evil? how is it possible to re- 
concile these two conceptions, the one of God, the 
other of life? The Alexandrian school did so, 
somewhat after this fashion: The Absolute, the 
Unconditioned, is the fullness that filleth all things 
with himself ; there is, therefore, a perfect spiritual 
life, and in this perfect spiritual life there is no 
pain, no suffering, no disease, no sin, neither nat- 
ural evil nor moral evil. But there is matter. 
Some said it was eternal. Some said it was not 
real, but only a,shadow which existed in the imagi- 
nation of men. But whether it was a shadow or 
eternal, it was, or it seemed to be. And the evil 
was all in the shadow, the matter; not in the real- 
ity, the spiritual life. There really was no evil. 
Out of this there sprung two schools of thought 
again which were singularly contradictory. Be- 
tween them, so far as I know, no reconciliation was 
attempted. Both schools started with the affirma- 
tion that matter is undivine. One school said, 
Since matter is undivine, since in matter resides 
evil, therefore we must get rid of it. The issue 
was asceticism. The other school said, Since mat- 
ter is undivine, it has no real existence ; we may 
utterly disregard it. Licentiousness of the body is 
not a reality, it is only a pretense. Drunkenness 
is not a reality, it is only a shadow. There is no 
harm in the shadow. Therefore be drunken if 


290 PAUL THE APOSTLE 


you like and be licentious if you like. There is no 
disease, and there is no sin. Believe that you are 
well and you will be well; believe that you are 
virtuous and you will be virtuous. Sin and disease 
were regarded only as what a modern school of 
philosophy calls “ mortal thoughts.” Modern 
Christian Science is an inheritance from the Alex- 
andrian school. _ 

This Alexandrian school of philosophy, with its 
dreaming about God and its definition of God, and 
its dreaming about sin and its definition of sin, 
passed over into Greece, and was found at Ephe- 
sus. And when the Ephesian church became a 
Christian church, this Oriental philosophy mixed 
with the Christian doctrine, and out of this inter- 
mixing of Oriental dreaming, Greek definition, 
Hebrew activity, and Christian doctrine there grew 
up what are known as the Gnostic sects of the early 
Church. So far as history gives us any account of 
them, they did not grow into definite organization 
until after Paul, but there are abundant evidences 
of their germ in the epistle to the Ephesians and 
in that to the Colossians. It would, indeed, seem 
as though Christian philosophy and this Oriental 
philosophy were absolutely antagonistic one to the 
other. This Orientalism was pantheistic. The 
essence of the Christian religion is the personality 
of God. This Orientalism was in thought, if not 
in name, polytheistic. The essence of Christianity, 
as of Hebraism, is monotheism. This Orientalism 
regarded law as only a form of nature ; Christianity 


LETTERS TO EPHESIANS AND COLOSSIANS 291 


regards it as the expression of a wise and righteous 
will. This Orientalism regarded sin as only a sem- 
blance or appearance, or, at best, only an imma- 
turity in the development of the race. Christianity 
regards sin as a willful setting of man’s will against 
God’s will. Orientalism said that by and by all 
life would come back into God by a natural pro- 
cess, as the clouds come back to the ocean. Chris- 
tianity held that no man could come back to God 
without deliberate repentance and deliberate faith. 
Orientalism held to the -absorption at last in the 
Infinite and the Eternal. Christianity held to an 
immortal personality. Still, Orientalism entered 
the Christian Church, and was a greater peril to 
it than either paganism or Judaism. Paganism 
fought Christianity ; an open foe is not much to be 
dreaded. Judaism would have imprisoned Chris- 
tianity ; it was not impossible to open the door and 
let Christianity out from its cage. But this Orien- 
talism entered the Christian Church itself, cor- 
rupted it at its very fountain, claimed to be the 
supreme Christian sect, and looked down with dis- 
dain upon other and simpler-minded Christians as 
far below them,1— not altogether unlike some- 
thing we have seen in our own time. 

Paul wrote the epistle to the Ephesians and that 
to the Colossians with this mental state of the 
Christians in the province of Asia in mind. The 
phrases which he uses in these epistles, which to 

1 This peril is admirably described by Sabatier: The Apostle 
Paul, pp. 221, 222. 


292 PAUL THE APOSTLE 


many of us are unmeaning, were full of significance 
to those Asiatic Christians. ‘“ Principalities,” 
“ powers,” “ rulers,” “fullness,” these and kindred 
words were familiar words in the Alexandrian phi- 
losophy, to describe these secondary gods, these 
emanations, these manifestations, these representa- 
tions of the Infinite and the Absolute. Paul does 
not directly attack Orientalism. He sets before 
his readers Christianity as containing all that which 
is necessary to satisfy both the intellectual wants 
and the spiritual wants recognized by the Alexan- 
drian schools, because it can satisfy the intellectual 
wants and the spiritual wants of all humanity. ΗΘ 
recognizes in these men a seeking after truth, and 
he uses their own phrases to show them that Chris- 
tianity fulfills all that they seek. The epistle to 
the Ephesians was probably written as a circular 
letter, and sent, not to the church at Ephesus alone, 
but to a number of churche, and the copy which 
has come down to us since is known as the epistle 
to the Ephesians because it chances to be the copy 
sent to that one church.! The epistle to the Colos- 
sians was probably sent to the church at Colossz 
alone; still, it follows substantially the same line 
of argument, and expounds substantially the same 
philosophy, and sets forth substantially the same 
truths, as the epistle to the Ephesians. It may 


1 See McGiffert, The Apostolic Age, pp. 275, 37942. Comp. Cony- 
beare and Howson, Life and Epistles of Paul, ii. 405 ff. Alford’s 
reply in the Prolegomena to his Commentary on Ephesians appears 
to me inconclusive. 


LETTERS TO EPHESIANS AND COLOSSIANS 293 


almost be said to be another copy of the circular — 
letter, although not written by a copyist, but 
freshly rewritten by the apostle. It is not certain 
which was written first, and it is not material to 
determine which was written first. I treat Colos- 
sians first because that sets forth more fully Paul’s 
conception of Christ, which constitutes the founda- 
tion of his entire treatment of this Alexandrian 
school of religious philosophy. 

Christ, he says, is himself the one in whom all 
fullness dwells, and in whom all principalities and 
powers are centred. He is the image of the invisi- 
ble God, the first-born of the whole creation. In 
him — that is, by means of him, as the only inter- 
mediary cause ! — were all things created that are 
in heaven and in earth, visible and _ invisible, 
whether they be thrones or dominions or principal- 
ities or powers. He does not deny that there are 
invisible agencies ; he does not affirm that they ex- 
ist; but he says, if there are any, they are all cre- 
ated by and through Christ. 


“ All things are created through him and for him, and 
he is before all, and in him all things have their unity. 
And he is the head of the body —the Church; he is 
the beginning, the first-born from the dead, that in all 
he might have the preéminence ; for it pleased the full- 
ness of all to dwell in him.” ἢ 


1 ἐν: the instrument or means by or with which anything is 
accomplished. — Thayer’s V. T. Gr. Lez. 

2 Col. i. 16-19. Literally: It pleased the whole fullness to 
dwell in him, 


294 PAUL THE APOSTLE 


I do not know where in Paul’s epistles you will” 


find a better statement of his conception of Christ : 
the first-born of all creation ; the intermediary in- 
strument through whom the Infinite and Absolute 
has become the creator; the image of the Unknown 
and the Invisible, and so the revelator of the Un- 
known and the Invisible ; creator of all, centre of 
all, authority over all. And this Christ who is 
thus above all principalities and powers, this Christ 
in whom the fullness of divinity dwells, the fullness 
which, according to the Oriental school, dwells in 
all nature and makes all nature God, this one has 
himself brought together pagan and Jew and be- 
come the head of the Church and the fullness of 
the Church. ‘And because he dwells in us, and be- 
cause he dwells in all things, we are not to be afraid 
of anything; we are not to become ascetics; we 
are not to set off certain arbitrarily selected things 
as inherently and essentially evil. 


“Let no man therefore judge you in meat, or in drink, 
or in respect of a feast day or a new moon or sabbath 
days: which are a shadow of the things to come; but 
the body is Christ’s.” ἢ 


Shadows! yes, there are shadows ; they are these 
ascetic rules which the Alexandrian school has 
borrowed from Oriental philosophy, mingled with 
Hebrew legislation, and endeavored to impose on 
the free children of God. Substance! yes, there 
is a divine substance, a reality — not an Absolute 

1 Col. ii. 16, 17. 


ee 


LETTERS TO EPHESIANS AND COLOSSIANS 295 


and Uneonditioned; but the Christ, who reveals 
the Infinite to men. 


“Tf ye died with Christ from the rudiments of the 
world,’ why, as though living in the world, do ye sub- 
_ ject yourselves to ordinances, Handle not, nor taste, nor 
touch (all which things are to perish with the using), 
after the precepts and doctrines of men ?” ἢ 


Are we, then, to adopt the other hypothesis of 
Orientalism and conclude that we may use all 
things as we will? No! for if we have this spirit- 
ual life we shall be lifted above sin, if not above 
temptation. 


“Tf then ye were raised together with Christ, seek the 
things that are above, where Christ is, seated on the 
right hand of God. Set your mind on the things that 
are above, not on the things that are upon the earth, 
For ye died, and your life is hid with Christ in God. 
When Christ, our life, shall be manifested, then shall ye 
also with him be manifested in glory. Put to death, 
therefore, your members which are upon the earth; for- 
nication, uncleanness, passion, evil desire, and covetous- 
ness, which is idolatry; for which things’ sake cometh 
the wrath of God; in which ye also walked aforetime, 
when ye lived in these things.” ὃ 


These Orientalists hold that all human relation- 
ships are but shadows. It is said of Ramkrishna, 


1 That is, the primary rules and regulations which belong to 
world-life. 

2 Col. ii. 20-22. 

8. Col. iii. 1-7. 


296 PAUL THE APOSTLE 


the modern Messiah of the Vedantice philosophy, 
that he separated himself from his wife in order 
that he might live a pure and holy life. But Paul 
says that we are to carry the new and divine life 
into these relationships, not to escape from them. 
Therefore he bids wives obey their husbands ; hus- 
bands, be gentle and loving to their wives ; children, 
obey their parents; parents, provoke not their 
children; servants, be obedient to their masters ; 
masters, be considerate to their servants, remem- 
bering that they also have a master. In short, 
Paul, starting with this doctrine that Jesus Christ 
is the only intermediary between the Infinite and 
humanity, the one mediator between God and man,} 


| and is thus mediately the Creator, the Revealer, 


the Redeemer, declares that life from him is to flow 
into God’s children ; and this life will, on the one 


hand, make them free from the prohibitions of as- 


ceticism, and, on the other hand, will lift them 


above corruption. This is Paul’s letter to the 


Colossians, briefly stated. 
His letter to the Ephesians begins with a similar 


definition of Christ, but proceeds rather along spir- 


itual than along ethical lines. In it Paul declares, 
more elaborately, that this Christ has reconciled 
pagan and Jew. He declares more fully how this 


life dwelling in man makes a new life to proceed. 


from him, and he defines, more eloquently than 
anywhere else in Seripture, the essence of the 
Christian religion. 

1 Comp. 1 Tim. ii. 5. 


ΨΥ 


——— γ΄ 


LETTERS TO EPHESIANS AND COLOSSIANS 297 


“For this cause I bow my knees unto the Father, 
from whom every fatherhood in heaven and earth is 
named, that he would grant you, according to the riches 
of his glory, to be strengthened with power by means of 
his Spirit in the inward man; that Christ may dwell in 
your hearts through faith; to the end that. ye, being 
rooted and grounded in love, may have the ability to 
apprehend with all the holy, with all saints, what is the 
breadth, and length, and depth, and height [of love]; and 
to know the love of Christ, which passeth knowledge, that 
ye might be filled even unto all the fullness of God.” ἢ 


This, as we have already seen, is Paul’s concep- 
tion of religion ; it is not obedience to any external 
law, whether human or divine, though such obedi- 
ence proceeds from religion ; it is a new and divine 
life, a life from within, the life of God in the soul 
of man, who is to be filled absolutely full, even 
unto all the fullness of God. And it is that men 
may thus be filled with God that he has appointed 
a church, and in it ordained various officers. 
The whole scope and end of the Church, its sole 
function, is making divinely filled men, conform- 
ably to Christ, who is the ideal Man, that he may 
be the first-born among many brethren.? 


* And he gave some as apostles, and some as prophets, 
and some as evangelists, and some as pastors and teach- 
ers, for the perfecting of the holy in the work of service, 
to the building up of the body of Christ, until we all come 
unto the unity of the faith and of the perfect knowledge 
of the Son of God, unto a perfect manhood, unto the 

1 Eph. iii. 14-19, 2 Rom. viii. 29. 


298 PAUL THE APOSTLE 


measure of the stature of the fullness of Christ ; in order 
that we may be no longer children, tossed to and fro 
and carried hither and yon by every breath of teach- 
ing, in the mere hap-hazard of men, in all sorts of ways 
after the method of the wanderer; but, speaking the 
truth in love, may in everything grow up into Him who 
is the head, even Christ, from whom the whole body, 
fitly joined and knitted together, by that bond of union 
which is furnished by all the joints, makes increase of 
the body unto the building of itself up in love, as the 
vital energy is effectual in every part.’’? 


Yet it is no mystical experience apart from life, 
which Paul commends to his readers. As he has 
told the Romans, in the twelfth chapter of his let- 
ter to them, what practical results will flow from 
the life of sonship with God, so in his letter to the 
Ephesians he condemns that pseudo-piety which 
disregards morality, and makes the liberty of the 
children of God an excuse for living like the chil- 
dren of the flesh. 


“This I say therefore and testify in the Lord, that ye 
no more walk as the other nations walk, in useless 
thoughts, being darkened in the understanding, being 
alienated from the life of God, through the ignorance 
which is in them, because of the hardness of their 
hearts; who being without feeling, have given them- 
selves over to outrageous conduct, to work out every 
form of impurity in their inordinate desires. But ye 
have not so learned Christ, if indeed ye have paid heed 
to Him and been taught by Him, as the truth is in Jesus ; 
that ye put aside that which accords with your former 

1 Eph. iv. 11-16. 


LETTERS TO EPHESIANS AND COLOSSIANS 299 


manner of life, the old man, that which is corrupt, that 
which is formed in accord with delusive desires ; and that 
ye be renewed in the spirit of your mind [i. 6. the spiritual 
faculties of your nature | and invest yourselves with the 
new man, that which is created in accord with God, in 
righteousness and in that piety which is of the truth.” 7 


In our own time Oriental philosophy has again 
crossed the ocean and come to America, borne on 
the wings of the wind in literature, or brought by 
missionaries of an Oriental faith. Their messages 
are welcome. There is something we have to learn 
from them. For we must not forget, as we often 
have forgotten, that Christianity was born midway 
between the Occident and the Orient; that it is 
neither Oriental nor Occidental in its origin ; that 
it has something of the quality of both. We must 
not forget, what we sometimes have been inclined 
to forget, that we are Occidentals, and perhaps 
have seen Christianity only in part. We must 
remember that all our creeds and confessions re- 
present, not Christianity, but certain Occidental 
phases of Christianity: the Apostles’ Creed, primi- 
tive Christianity ; the Creed of Pius Ninth, Ro- 
man Christianity ; the Westminster Confession of 
Faith, Calvinistie Christianity; the Thirty-nine 
Articles, Anglican Christianity; and even the 
writings and sermons of Maurice and Brooks and 
Erskine and Bushnell and Beecher, modern Anglo- 
Saxon Christianity. Mozoomdar has taught us 
by his “ Oriental Christ” that there is a concep- 

1 Eph. iv. 17-24. 


300 PAUL THE APOSTLE 


tion of Christianity possible to the Oriental which 
we, who are inclined to think that nothing is true 
which cannot be mathematically defined, have not 
yet been able to comprehend. And if these mes- 
sengers from the Far East, setting their Oriental 
philosophy before us, shall compel us to reéxamine 
our Christianity, and the character and the life of 
Christ, not in the light of any of our creeds, an- 
cient or modern, but in the light of the larger 
knowledge of the nineteenth century, they will 
render us a service. 

But, on the other hand, if we meet this philoso- 
phy in the spirit of Paul, we shall not meet it as 
those who say, We can take something from Ori- 
entalism, something from Christianity, and amal- 
gamate them, and out of them get a universal 
religion. Christianity is absolutely exclusive, be- 
cause it is absolutely inclusive. There is but one 
God — not a Jehovah and a Jupiter and an Odin 
and a Thor: one God. And there is but one 
Lord Jesus Christ — not a Confucius and a Soc- 
rates and a Siddartha and a Mohammed and a 
Joe Smith ‘and a Jesus Christ: one Lord Jesus 
Christ. And to accept Christianity is to accept 
him as the one and only Messiah of the world. 
That is what the apostle means when he says 
there is none other name given under heaven 
among men whereby we can be saved. Jesus 
Christ is the world’s Saviour; not a Saviour of 
the Hebrew race or of a Christian people, while 
other people are to be saved by their own religions 


LETTERS TO EPHESIANS AND COLOSSIANS 301 


in other ways. And this Christianity is an exclu- 
sive religion because it is an inclusive religion. 
Maurice has said that Christianity has in it all 
that is best and true in other religions. We may 
use other spiritual thinkers to interpret this our 
religion; but we may not amalgamate this with 
other religions, or think we have yet to search the 
world for a universal religion because we think 
that the one we now have is provincial. 

Religion as a philosophy has four questions to an- 
swer: What is God? What is man? What is the 
relation between God and man? What is the life 
which man is to live when he understands and en- 
ters into that relation? There is no other question 
than these four. Christianity has given its answer 
to each one of these four questions. What is God ? 
God is one; the true, righteous, loving, helpful 
Father of the whole human race. And God is 
love. And love, God’s love, perfect love, is inter- 
preted by the life Jesus Christ lived on the earth. 
What is man? Man is in the image of God. If 
he is not, if he fails in that, he fails of being truly 
aman. Not until he has come to be in the image 
of God will he be a man. Is this a statue? I can 
see a nose and a mouth emerging from the half- 
hewn marble. No, it is not a statue; it is a 
half-done statue. Wait until the sculptor is 
through with his work, then shall we see the statue. 
Not till God is through with his work shall we see 
a man; and the world has seen only one true man, 
the man Christ Jesus. What is the relation be- 


302 PAUL THE APOSTLE 


tween this God and this man? It is that of the 
most intimate fellowship of which the human soul 
can conceive ; one life dwelling in the other life, 
and filling the other life full of his own fullness. 
No closer relationship between God and the human 
soul than that can be conceived. When this full- 
_ ness has been realized, when we have the fullness 
of God in us, when God has finished the man, 
what will be the result in life? Just such a life as 
Christ lived, with all the splendor of self-sacrifice, 
all the glory of service, all the heroism, all the 
enduring patience. What has Orientalism to add 
to this response which Christianity makes to the 
problems of life? It offers reincarnation on earth 
for a new and nobler life in a spiritual sphere. It 
offers a dream of the Infinite for a living com- 
panionship with a living God. Sin and repentance 
it knows not; nor redemption, for it cannot know 
redemption save as it knows sin and repentance. 
And for the eternal life which the gospel of the 
Lord Jesus Christ offers, and for the rest which 
comes from fullness of life, it offers Nirvana — the 
rest of the grave and of an endless sleep. 


SIPY 


CHAPTER XVI 
THE LETTER TO THE PHILIPPIANS 


Paut had been mobbed in Jerusalem, and ar- _, 
rested because he was mobbed, and then brought 
before the judge, and, finding little hope of justice, 
had taken an appeal, as a Roman citizen had a 
right to do, to Cesar. He had been put on board 
a government vessel for Rome. He had taken a 
long and dangerous passage — dangerous in the 
winter season, and proving itself especially dan- 
gerous in his case. He had come up to Rome a 
prisoner in bonds. He had appealed to Cesar, 
and more depended on the appeal than his own 
personal liberty; for he stood for religious free- 
dom. Up to this time religious freedom had been 
recognized in imperial Rome. The various reli- 
gions of the various provinces had been suffered to 
live, and to proclaim their tenets; there had been 
no governmental persecution of any of them; and 
Paul stood for this right to preach the religion 
which he himself professed. But the case dragged, 
as cases will even in our time. For two years μθ΄ 
remained in Rome a prisoner, though with liber- 
ties. Part of the time he appears to have been 
chained to a soldier to prevent his escape ; part of 


304 PAUL THE APOSTLE 


the time he went, as it were, on parole and lived in 
his own hired house, and men came to him and he 
instructed them in the principles of the gospel of 
Christ. 

It was at this time that he wrote the epistle to 
the Philippians. It is of all the epistles the least 
a treatise, except that very short letter, which is 
‘(hardly more than a note, called the Letter to 
Philemon. It contains no distinct theological doc- 
trine, though it is theological as ; everything which 

Paul wrote was theological—that is, pervaded 
- with a deep religious spirit formulated in theologi- 
eal statements. The Philippians had sent him 
what I may call a missionary box as a token of 
their affection, and as a provision for his supposed 
needs. His letter is a letter of personal thanks to 
Se een omy 

them for this remembrance of him. 

In it, more than in any other of his epistles, we 
see the heart of Paul—his inmost life. Says 
Lightfoot, “It is the noblest reflection of Paul’s 

personal character and spiritual illumination, his 


large synipaeee his womanly tenderness, his deli- 
cate courtesy.” To tl e same effect is Sabatier: 


tion. We may add that they do not so much 
. exhibit the apostle’s theological creed as the feel- 


life. There is here a wealth of Christian experi- 
ence, a fullness of faith, a strength : and delicacy 
of affection, which remind us of the finest chapters 
in the second letter to the Corinthians. There is 


THE LETTER TO THE PHILIPPIANS 305 


the same overflowing inner life; only prolonged 
meditations have deepened, calmed, and matured 
it.” Equally explicit, and not less eloquent, is the 
witness of our own great American scholar, Dr. 
McGiffert, of Union Theological Seminary: “ The 
whole epistle, in fact, with its warm expreésion of 
affection, with its hearty recognition of the devo- 
tion of the Philippians, and with its unaffected 
gratitude for their liberality, combined with its 
kindly and yet frank and earnest admonitions, 
furnishes one of the most charming illustrations 
we have of the apostle’s personal character, and of 
the closeness of the ties which bound him and his 
coevals together.” 

It is not easy to phrase such a letter in words 
other than those in which the writer himself has 
phrased it. It is not possible to reformulate it, 
as one can reformulate theology, in different and 
modern language. We must try to see what his 
life has been, what his present circumstances are, 
and then turn to the epistle itself and read in his 
own words some of these utterances which express 
his heart’s inner life. 

It is twenty-eight or thirty years since Paul’ 5| 
conversion. They have been years full of ἢ; hardship | 
and disappointment. When he was first converted, | 
with the enthusiasm of a young convert he dust 
that he had but to expound his faith, and the Phar-| 
isees, of whom he was one, would accept it. He) 
argued with the Lord that Jerusalem was the place 
for his ministry, because the Pharisees knew him, 


306 PAUL THE APOSTLE 


understood his prejudices, and would listen to his 
, message.’ Hard as his experience and bitter as his 
_ disappointment were, he never seems to have gotten 
‘over this sanguine faith in man. Whenever he 
went into a new city he always went into the syna- 
gogue first, always preached to the Jews first, al- 
ways seems to have expected that they would hear 
him, and to have suffered a new disappointment 
when they refused. One cannot but admire this 
ἡ hopefulness, that nothing can discourage, nothing 
*\ean overthrow. 

Twenty-eight or thirty years have passed by, and 
Israel, whom he so loves that he says, “ I could al- 
most be willing to be accursed from Christ myself 

‘ if I could only bring them to know him and to love 
‘ him,” still rejects the Christ and will none of him. 
But it is not alone in the old church which he has 
left that he is disappointed ; in the new which he 
has entered he is also disappointed. From the very 
first he was looked upon with suspicion. The dis- 
ciples knew him only as one who had persecuted 
them, and feared that he was pretending conversion 
that he might get into their conventicles and the 
better carry on his persecution. He knew none of 
them, he says, by face, except one or two.2, Even 
the leaders looked at him askance. If subsequently 
he withstood Peter to his face, doubtless Peter 
withstood him to his face also. James was doubt- 
ful about his course, and counseled him to take a 
different one,— counsel to which in one unwise 

1 Acts xxii. 17-21. 2 Gal. i. 18, 19. 


THE LETTER TO THE PHILIPPIANS 307 


moment he yielded, bringing disaster into his life. 
This faction in the Christian Church which looked 
on him with suspicion never ceased while Paul 
lived, nor for many years after. Wherever he 
went he was followed by Judaizing Christians, who 
could not understand his gospel and who vigo- 
rously antagonized it. It is not easy to stand in a 
Christian pulpit and preach a Christian gospel and 
believe that you are interpreting the Christ, and 
have brethren of your own in the church think 
that you are undermining faith and destroying it, 
and misunderstand and misreport and misrepre- 
sent you. This was Paul’s experience at a time 
when the opportunities for correcting misappre- 
hension were far less than in our own time. 
Disappointed in the Christian Church, he was 
again and again disappointed in his expectation 
from the Gentiles. He looked out_upon its _dark- 
ness and its misery, and he felt sure that he had a 
faith which, if he could put it into the hearts o 
the children of men, would revolutionize the int 
dissipate the darkness, take-away the misery, eman-| 
cipate mankind, bring in the kingdom of God. 
But in this also he was disappointed. Athens) 
laughed at him. Corinth listened, for the most 
part, contemptuously, and went back to its worldli- 
ness. Philippi persecuted him. Ephesus mobbed 
his companions, and would have mobbed him could 
the mob have reached him. His auditors among the 
pagans were gathered from the poorer and lower 


1 Acts xxi. 18-30. 


—_ 


308 PAUL THE APOSTLE 


classes. You see, he said, not many rich, not many 
wise, not many noble, are called.1. He was, as Cole- 
ridge has said, one of the finest gentlemen of 


whom history gives any record ; not without some 


means; a man of culture; of fine education ; who 


had added to education that culture wi which travel 


brings ; and yet his constituency were the poor, the 


‘ outcast, the ignorant, the despised, the freedman, 


and the slave. There were few among the people 
whom he knew from whom he could draw life. 
Moreover, his own Churches, those which had 
grown up under his ministry, turned against him. 
Again and again the planting of his own hands he 
saw perverted or corrupted. He had been received 
by the Galatians with enthusiasm; and he had 
seen them dropping away from him, suspecting his 
motives and abandoning his ministry, and going 
back into Judaism. He had been welcomed by 
enthusiastic disciples in Corinth; and he had seen 
them dividing into sects, and himself traduced by 
emissaries who undermined his authority and ques- 
tioned his motives. He had been so aroused with 
indignation that once he started to go back to Co- 
rinth, by his own personal presence to do battle with 
those who had misrepresented and misreported, 
and then stopped because he did not quite dare to 
trust his temper under the circumstances. He had 
seen corruption enter into the churches of Ephesus 
and Colosse ; he had seen them turned away from 
the simplicity which was in the Lord Jesus Christ 
1 1 Cor. i. 26, 27. 


THE LETTER TO THE PHILIPPIANS 309 | 


by the Orientalism which had been imported from 
Alexandria, and under its influence a mongrel reli- 
gion grow up — polytheistic and pantheistic, lack- 
ing the simplicity of the Hebrew faith. And these 
were the churches he had himself established. 
Sometimes the question must have come upon him 
whether anything he had done would stand after 
he had left. “The care of the churches which 
comes upon me daily,” he puts as the climax of all 
the burdens which he bore. 

And yet there was a still heavier burden. Dis- 
appointed in his own people, disappointed i in the 
Christian Church, disappointed in the in instability 
of the pagans, disappointed in the recreancy and 
the apostasy of the churches which he had himself 
established, he was disappointed i in his own spiritual 
hopes. He had fully believed that Jesus Christ 
would come in a very little while-He had looked | 
for his return from month to month, from day to 


day. He had entered on his mission with a strong | 


faith that the Lord was s about to establish by power 
the kingdom of God on the earth, and he had thought 
that the resurrection of Jesus Christ was the attes- 
tation and evidence that he would so come and 
would overthrow imperial Romanism and establish 
the kingdom of God in its place. But the days 
had lengthened into months and the months into 
years, and the years into more than twoscore years, 
and still there was no sign of his coming. Hope 
deferred might well have_ male. the boast sick. 
He no longer looked for the coming of the Lord 


310 PAUL THE APOSTLE 


| and the establishment of the kingdom in his own 

| time. 

J Then hope had taken a new form: the hope that 
Rome, imperial Rome, would itself become a Chris- 
tian power. Four centuries later it did; but four 
centuries is a long while to wait. Paul had hoped 
to live to see the day. And now he was beginning 
to question whether he should even be permitted to 
give the message of this Christ in the Roman Em- 
pire. The clouds of approaching persecution were 
gathering upon the horizon, the mutterings of the 
coming storm could be distinctly heard, while he 
stands in Rome for that liberty which up to that 
time never had been denied.. And he was alone; 
a prisoner ; part of the time chained to a soldier 

: companion ; forsaken by others ; his own compan- 
ions scattered ; alone; uncertain as to the i issue of 
the trial ; wondering whether it would end in death, 


not only to him, but to the liberty of the gospel ; 
or in his emancipation and in a larger liberty and 
a larger opportunity. What is more likely to take 
4 the life out of man than this perplexity and uncer- 
\tainty ἢ ? 

But more than all this, suppose he won a victory, 
what then? Already his prophetic vision forecast 
the future. He saw — he could not have failed to 
see, and this epistle to the Philippians gives us 
hints that he saw — that the Judaistic faction which 
had followed him all his life was about to triumph 
over him in the church which he had founded. 
That faction would enthrone itself in Rome. If 


THE LETTER TO THE PHILIPPIANS 311 


imperial Rome became Christian Rome, Chris- 
tian Rome would also become imperial Rome; 
the Christianity which would centre itself there 
would not be a gospel of liberty ; it-would be a 
law proceeding from a human head and enforced 
by human pains and penalties. The shadow of 
this fear crossed his path and added to his sad- 
ness. my 
Disappointed in his own people ; suspected in 
the Christian Church ; more than once deserted by 
the churches which he had founded ; disappointed 
in his own earlier faith of Christ’s speedy coming ; 
beginning to question whether he would not be 
disappointed in his second expectation of the con- 
version of the Roman Empire ; alone; imprisoned ; 
forbidden the liberty of action in which such a soul 
as his finds relief ; and already beginning to fore- 
shadow defeat in that which was vital to him — the 
liberty wherewith Christ makes free—he writes 
this letter to the Philippians. It records Paul’s 
religion under trial. It would not have been 
strange if such a man in such circumstances should 
have written a letter like the Forty-second and 
Forty-third Psalms. It would not be strange if in 
this letter were found hope struggling with despair 
in the alternate ery, “Ὁ God, my soul is cast down 
within me!” and the answer, “ I shall yet trust in ᾿ 
ὦ 


him who is my God.” What do we find? Joy 
—thanks: and this is the motif of this symphony, 
which runs through it all: — 

“T thank my God upon my every remembrance of 


μ 


312 PAUL THE APOSTLE 


you, always in every supplication of mine on behalf of 
you all making my supplication with joy for your fel- 
lowship in furtherance of the gospel from the first day 
until now; being confident of this very thing, that he 
which began a good work in you will perfect it until the 
day of Jesus Christ: even as it is right for me to be 
thus minded on behalf of you all, because I have you in 
my heart, inasmuch as, both in my bonds and in the 
defense and confirmation of the gospel, ye are all par- 
takers with me of grace. For God is my witness, how 
I long after you all in the tender mercies of Christ 
Jesus. And this I pray, that your love may abound 
yet more and more in knowledge and all discernment ; 
so that ye may approve the things that are excellent; 
in order that ye may stand the test of the light, nor 
cause others to stumble, even unto the day of Christ ; 
being filled with the fruits of righteousness, which are 
through Jesus Christ, unto the glory and praise of 
God.” ? 


Joy sings through this letter from beginning to 
end. This is the song of the apostle whom one 
might well Oe ee 0. and 


ready, if not to abandon hope, to cling to it with 
despair. He has told the Corinthians that the 
last enemy to_be destroyed is death; the last 
enemy has been destroyed for him. He fears him 
no longer. 


| ‘For to me to live is Christ, and to die is gain. But 
if to live in the flesh, — ¢f this is the fruit of my work, 
‘then what I shall choose I know not. But I am in a 


1 Phil. i. 3-11. 


THE LETTER TO THE PHILIPPIANS 518 


strait betwixt the two, having the desire to depart and 
be with Christ ; for it is very far better: yet to abide 
in the flesh is more needful for your sake.” ? 

I have stood by the bedside of men who wished 
to die, and who, coming back to life again, saw 
recovery as a defeat; and I have stood by the bed- 
side of men who wished not to die, and to whom 
the going was like a crucifixion. But here is a 
man who, when death knocks at his door, says, 
Come in and I will rejoice ; stay out and I will re- 
joice ; for to live and continue in my work is good, 
but to depart and be with Christ is still better. 

He tells the Philippians what is Christian life 
and Christian character in a passage which is often 
quoted for its doctrinal bearing on the person of 
Christ, but which, as Paul used it, is chiefly an 
exposition of what should be the spirit of the 
Christian : — 

“ Be intent within yourselves on this on which Christ 
Jesus was intent, who, although formerly he bore the form 
of God, yet did not think that this equality with God was 
something to be eagerly clung to, but emptied himself 
of it, so as to assume the form of a servant, in that he 
became like unto men, and being found in fashion as a 
man he humbled himself, becoming obedient even unto 
death, and that the death of the cross.” ? 


This the mind — not to count even equality with 


God a prize to be seized upon; ready to step down | 


from any office or any rank, how high soever it be, 
in order to serve others ; ready to empty one’s self 
1 Phil. 1, 21-24. 2 Phil. ii. 5-8. 


| 


Vv 


4 


314 PAUL THE APOSTLE 


, of scholarship, wisdom, place, honor, emoluments, 
80 that by “emptying himself he may fill others. 
Easy to preach; not so easy to live. But when 
one has this life, then he can say, as Paul says a 
. little later, “I know both how ‘to be abased and 
how to abound.” That is a difficult knowledge. 

1 There are some men who know how to be abased ~ 
and walk in humility; there are some men who 
know how to abound and walk in wealth and large- 
yness of life; but to know how to go from the val- 
ley to the mountain top and from the mountain 
top back into the valley again, and go singing all 
the time, alike_in fog and sunshine, alike in dark- 
ness and light — who knows this secret, save 
who has ping ee SS was in that One i 
emptied himself and was made in the form of a 
servant ? and where in -human history will you 
find the man who shows more of this mind of 
Christ Jesus than this Apostle Paul? And yet he 
does not count himself to have it, he only counts 
himself eagerly to desire it : — 


“‘Howbeit what things were gain to me, these have I 
counted loss for Christ. Yea verily, and I count all 
things to be loss by reason of the excellency of the 
knowledge of Christ Jesus my Lord: through whom I 
suffered the loss of all things, and do count them but 
refuse, that I may gain Christ, and be found in him, not 
having a righteousness of mine own, even that which 
proceeds from the law, but that which is through faith 
in Christ; the righteousness which proceeds from God 
and is bestowed upon faith: that I may know him, and 


THE LETTER TO THE PHILIPPIANS 315 


the power of his resurrection, and the fellowship of his 
sufferings, becoming conformed unto his death; if by 
any means I may attain unto the resurrection from the 
dead.” ? 

Observe the strange climax! First, the power 
of Christ’s resurrection; next, the fellowship- in 
his suffering ; last of all, conformity to his death 
— this the highest, this the most desired. 


“ Not that I have already obtained, or am already 
made perfect: but I press on, if so be that I may lay 
hold of that for which also I was laid hold of by Christ 
Jesus. Brethren, I count not myself yet to have laid 
hold on him: but one thing, forgetting the things which 
are behind, and stretching forward to the things which 
are before, I press on toward the goal unto the prize of 
the upward calling of God in Christ Jesus.” ? 


As Matthew sat at the receipt of customs, and 
Christ came and touched him on the shoulder and 
said, ““ Follow me,” and he left his table and fol- 
lowed, so Paul conceives himself as sitting in the 
market-place, and Christ coming and touching him 
and saying, “ Follow me,” and himself rising up 
to follow him. Yet he always follows a fleeing 
Christ ; always drawing nearer, yet always seeing 
' Christ still on beyond; always hearing the voice | 
erying to him, “Onward! forward!” rejoicing 
even in the dangers and the failures and the dis- | 
appointments, because out of them grows a larger, | 
a richer, a diviner life. 


Do we not wish that Paul had told us how we 
1 Phil. iii. 7-11. 2 Phil. iii. 12-14. 


316 PAUL THE APOSTLE 


might enlarge this life of ours; how in our poverty, 
in our imperfect Christian experience, we might 
grow into the larger, richer life? These words 
“Have faith in Christ,’ have almost lost their 
meaning ; they are too conventional ; we do not un- 
derstand ; we want some plain, practical, simple 

\| directions how to cultivate in ourselves this life 
that will rejoice in wrestling, in conflict, in disap- 
pointment and in sorrow; that shall follow on and 
never attain, and yet always rejoice to follow on! 
Paul gives it to his friends and readers : — 


“ Finally, brethren, whatsoever things are true, whatso- 
ever things are honorable, whatsoever things are just, 
whatsoever things are pure, whatsoever things are lovely, 
whatsoever things are of good report; whatever is vir- 
tuous, and whatever is praiseworthy, think on these 
things. Those things, which ye have both learned, and 
received, and heard, and seen in me, practice these 
things, and the God of peace shall be with you.” ἢ 


Look out, he says, upon this world. You may 
look on its bad side, its cruel side, its shameful 
side, but there are other things to see. There are 
pure things and honorable things, there are glori- 


ous things and heroic things; there are noble sides 
to human nature and splendid sides to human life. 


| Look on those things, think on those things, feed 
on those things, and then, thinking, feeding, look- 
| ing, seeing, do those things, and the peace of God 
‘ shall dwell with you. 
Paul is acquitted. The right to preach the 
1 Phil. iv. 8, 9. ee 


THE LETTER TO THE PHILIPPIANS 317 


gospel is triumphant. And he goes his way, and 
travels as far west as Spain, preaching; and comes 
back again ; and three or four or five years later is 
rearrested and brought again to Rome. The era 
of cruel persecution has set in; the charge against 
Nero of setting fire to Rome Nero has determined 
to escape by putting it upon the Christians. Paul 
is brought to trial, and there is no offense found in 
him, save only this, that he 15. ἃ Christian. And 
now he has no no hope—or shall I rather say, no 
fear ? — of acquittal ; now he sees that presently he 
shall indeed depart and be with Christ, which is far 
better; and he sums up the whole story of his life, 
all his past, and the whole prophecy of his life, 
all its forelooking in one luminous sentence in his 
second letter to Timothy :!“I have fought a good 
fight, I have finished the course, I have kept the 
faith ; henceforth there is laid up for me a crown 
of righteousness, which God the righteous Saviour 
will give to me, and not to me only, but to all them 
that love his appearing.” The whole of Paul’s 
theology is summed up in that last parting word of 
his to his friends in Jesus Christ. Life_isa battle 
— fight it bravely ; life a course — run it eagerly ; 


life a f: faith-keeping ‘—hold it firmly; but do not 


think to win the righteousness by your battle, by | 
your race, or by your faith-keeping: God will give | 


it to you; it is his free gift, if you simply love him 
and wish to see him. 


1 Whether he wrote the letter or not this sentence is thoroughly 
Pauline in its spirit. 


| 


CHAPTER XVII 
CONCLUSION 


In bringing this volume on the life and epistles 
of Paul to a close, I purpose, in this chapter, to 
indicate the relation of his theological teaching, as 
here interpreted, both to the theology which pre- 
ceded and to that which has followed it. 

Paganism has generally represented God or the 
gods as wrathful with men because of their sins. 
It has represented, therefore, the necessity of ap- 
peasing that wrath in order to secure the forgive- 
ness of sins. The religious ceremonials of pagan 
religions, with few if any exceptions, have been, 
not for the purpose of ascertaining the will of God, 
or of praising him, or even of confessing sin to 
him, but chiefly for the purpose of placating his 
anger and avoiding the evil consequences which 
would come from that anger. They have generally 
also assumed a great gulf between man _and God, 
and the necessity of some intermediary to mediate 
between man and God or the gods ; and these inter- 
| mediaries they have called priests, the object of the 
priest being to represent man to God, because man 
was so estranged from God by his sins that he 
could not himself come into the presence of God or 
the gods. 


CONCLUSION 319 


Thus has grown up the system of sacrifices and 
of priests, with all that which has gathered about 
them. The essential principles of Mosaism — that 
is, of the teaching of Moses, as it is to be found in 
the oldest book of the Bible, the Book of the Cove- 
nant ! — struck at the heart of this whole expiatory 
conception. Its fundamental declaration was this : 
God is a righteous God, and he demands Siac 
ness of his children, and he demands nothing else. | 
On the one hand was the affirmation that, no mat- 
ter what sacrifices are offered and no matter what 
priests are employed, if man is not righteous he 
will not appease God’s wrath, and will not be satis- 
factory to him. On the other hand was the decla- | 
ration that, if man is righteous, if he obey God’s 
law, if he does do what God has told him to do, 
God will ask nothing else, he will be satisfied. By 
obedience and only by obedience can man be recon- 
ciled to God, and be acceptable to him.? 

Thus there were two conceptions presented be- 
fore the world: First, the conception that God or 
the gods are angry and must be satisfied by sacri- 
fices offered to them; second, the conception that 
God is a righteous God and is satisfied by obedi- 
ence to his law. These two intermingled in the 
Jewish nation, and out of them grew the Levitical 
system. In this system the original and simple 
teaching of Moses was radically modified. The 


1 Exodus xx. -xxiv. 7. 


2 See for example Ex. xv. 26; Lev. xxvi. 3 ff.; Deut. xxviii. 
1 ff. 


320 PAUL THE APOSTLE 


Levitical system insisted upon sacrifices, but very 
much simpler sacrifices than did the pagans. The 
pagans measured the value of sacrifice by the cost 
of the thing sacrificed. The Levitical system 
reversed this; it forbade giving to God an imper- 
fect gift of little value to the giver, but it put no 
emphasis on the cost of the gift: a man might 
offer a bullock or a lamb or a pair of doves or a 
sheaf of wheat. The value depended, not on the 
thing offered, but on the spirit of the offerer. But 
still, under the Levitical system, sacrifices were 
required, and in its later development they were 
required to be offered in one place (a certain tem- 
ple in Jerusalem), and they were required to be 
offered through a certain priesthood appointed for 
that purpose, and no one else was permitted to 
approach the Almighty with those sacrifices. The 
priesthood was necessary; the sacrifices were ne- 
cessary. Thus the old paganism, modified by 
Mosaism, was wrought into the Levitical law. 
Against it the prophets protested again and again. 
Again and again they declared of Jehovah that he 
desired not sacrifices, that the sacrifices of God 
are a broken spirit ; again and again they repeated, 
in substance, the declaration of Micah, ‘“ What 
doth the Lord require of thee, but to do justly, 
love merey, and walk ἐν wee aly God ἰδῶ 
Thus there were in Jewish history three systems — 
the pagan system, the Mosaic system, and the in- 
termingling of the two in the Levitical system. 
When Jesus Christ came to the world, he re- 


CONCLUSION 321 


peated the teaching of the Old Testament prophets. 
So far as we know, he never offered a sacrifice him- 
self, and he never advised others to offer sacrifices. 
When men confessed to him their sins, he told them 
their sins were forgiven; never did he send them 
to the priest to make the offering for sin which, 
under the Levitical code, as under the pagan sys- 
tem, was regarded essential in order to secure the 
forgiveness of sin. He thus disregarded, though 
he did not directly assail, the pagan and the Levit- 
ical system. And, further, he undermined it by 


denying its fundamental postulate. He always | 


represented God as a Father who is ready at once 
to receive the erring child the moment he returns 
to his Father with contrition and confession.” 

But he went far beyond Mosaism, even as it 
had been interpreted by the most radical of the 
prophets. Mosaism had said, You must render 
yourself acceptable to God by obedience to law. 
But Christ in the Sermon on the Mount declared 
that obedience to external law is not enough. A 
man might not commit adultery and yet might be 
impure. A man might not be guilty of profanity 
and yet might lack in simplicity of nature. A man 
might not kill and yet be wrathful.. Nothing, he 
said, will satisfy the law of God except purity of 
heart. “ Except your righteousness exceed the 
righteousness of the scribes and Pharisees,” that 


1 The case of the leper told to show himself to the priest is no 
exception. Luke xvii. 14. See ante, p. 192. 
2 Luke xv. 20 ff. 


Ἂν 


i 


322 PAUL THE APOSTLE 


is, unless there is something very different from 
and something far beyond obedience to laws which 
you suppose God has issued from his judgment 
throne, your righteousness will not avail. You 
must have an inward life. Your outward life must 
flow from this inward life. And then, in the close 
of the Sermon on the Mount, Christ tells his disci- 
ples how this inward life is to be obtained. As a 
father will give to the child that which it asks, so 
the heavenly Father will give the Holy Spirit to 
those that ask him.1' “ Ask, and ye shall receive ; 
seek, and ye shall find; knock, and it shall be 
opened unto you.” Life is God’s gift. Ask for 
it, obtain it, then live it. This is the Sermon on 
the Mount. 

The disciples, however, did not understand ; and 
after Christ died they interpreted this message of 
the gospel through Mosaism, and later theology . 
modified it to make it harmonize with Leviticalism. 
To Paul above all the apostles we owe the inter- 
pretation of this gospel of Christ, as contrasted 
|with paganism, with Leviticalism, and even with 
Mosaism. According to Paul, God gives his own 
life freely to all who are willing ta-aeigety Sst 
life. This gift of life Paul customarily calls grace, 
a word identical in origin with the word gratis, 
which we have borrowed from the Latin. It means 
free gift. Paul, then, declares that God gives life 
as a free gift. It is nots te ἔσο ἔφα γῆς ον purchased. The 
pagan is wrong in thinking that it must be pur- 

1 Luke xi. 13. 


CONCLUSION 323 


chased by great sacrifices; the Levitical law is 
wrong in thinking that it must be purchased by 
any sacrifice; and the Pharisees are wrong in 
thinking that it must be purchased by obedience to 
law. It is not to be purchased at all. There is no 
price to be paid for it. It is not bought by ἃ sac- 
rifice, nor by obedience, nor by repentance ; it is 
not bought at all. God gives life to all who are 
willing to receive it. And this willingness to re- 
ceive it, this desire to possess it, this determination 
to have it, this choice of it with all which that 
choice involves, this is faith. So Paul says the 
pagan is wrong, there is no wrath of God to be ap- 
peased by sacrifice; the Jew is wrong, there is no 
distance from God to be bridged by a priest and an 
altar and a Jewish ritual; the Pharisee is wrong, 
there is no satisfaction of God to be purchased, no 
reconciliation with him to be bought, by obeying 
the laws which he has issued. We are simply to) 
take the free gift of God — his life — and then live 
freely, spontaneously, naturally, because we have 
received it. “ Whosoever will, let him take of the - 
water of life freely.” 1 

Hardly had the Roman Empire been nominally 
converted to Christianity, before the northern bar- 
barians conquered imperial Rome. Then began a 
gradual process in which the paganism of the 
northern barbarians and the Judaistic Christianity 
of Rome, that is, Paganism, Judaism, Mosaism, 
and what I will call Paulinism, intermingled to 

1 Rev. xxii. 17. 


324 PAUL THE APOSTLE 


make historic Christianity. The days of our week 
borrow their titles from paganism. Monday is 
Moon’s day; Sunday is Sung day; Tuesday is 
Tiw’s or Zeus’s day ; Weduesday is Odin’s day; 
Thursday is Thor’s: day; Friday is Freyja’s day; 
Saturday is Saturn’s day: each a day dedicated 
to a pagan god or goddess. | It is not possible. that 
we should ‘have borrowed so much of our life from 
paganism as to have entitled the very days of our 
week by the names of pagan deities, and not bor- 
rowed something of their thought and incorporated 
it in our theology and our ecclesiasticism. If our 
secular life became thus pervaded by the traditions 
of a northern paganism, it ought not to surprise us- 
that paganism entered our church services, our sys- 
tems of theology, and our church life. By the 
fifteenth century Christianity was so modified by 
the legalism of Judaism and by the paganism of the 
barbarians that it is difficult to say how much of 
the Christian churches ν was Christian and how much 
was pagan. ‘They had borrowed certain essential 
features from paganism. Christian theologians 
believed and taught that God was a wrathful God, 
whose wrath must be appeased. They believed and 
taught that a great gulf stretched between this 
God and his children, so that he must be interceded 
with by the Son, and the Son must be interceded 
with by the Virgin Mary, and the Virgin Mary 
must be interceded with by the saints, and the 
saints must be interceded with by the priests. So 
far had ecclesiastical teachers gone from the teach- 


CONCLUSION 325 


ing of Christ that God is like the father who ran 
out to meet the wayward son when the son ae 
toward home.! 

It is true that pagan sacrifices were no longer 
offered, but there was a temple and an altar. It is 
true that the Levitical sacrifices were no longer of- "΄ 
fered and no bloody torrent poured down from the 
altar to be carried away by underground conduits ; 
but in place of these bloody sacrifices was what is 
known as the bloodless sacrifice of the mass. The 
doctrine was taught that the priest, who must be 
the intermediary between man and God, offered in 
every communion service a real sacrifice in which 
he poured out the actual blood of Christ and in 
which he broke his actual body. The sacrifice was 
offered afresh every Sabbath day. That is the 
doctrine of the mass in the Roman Catholic Church." 
to the present time. 

While thus theologians borrowed theology and 
ceremonialism from paganism, they borrowed legal- 
ism from the Jews. One could reach the mercy of 
God only through the intercession of priests. He 
could reach it only through a bloodless sacrifice. 
But he could also reach it only by obedience to the 
laws of God as they were embodied in an elaborate 
ritualism. The disciple must come to the priest ; 
he must tell the priest what he had done, and the 
priest prescribed the things which he must do to 


1 This is not saying that this was the official and authoritative 
teaching of the Roman Church; but it would be easy to show 
that it was taught, without serious protest, in the Roman Church. 


326 PAUL THE APOSTLE 


we back the lost favor of God — the penances he 
must suffer, the money he must pay, the pilgrim- 
ages he must make, the duties he must perform. 

Thus there was in medizvalism an intermingling 
of paganism and Judaism, but an intermingling 
also of Christianity. For under the Greek philo- 
sophy no prayers, no entreaties, no sacrifices, could 
avail to placate the wrath of the avenging Nemesis 
following close on the heels of the sinner. But in 
medizevalism there was mercy. Let the sinner es- 
cape to the cathedral doors, enter, lay hold, as it 
were, on the horns of the altar, submit himself to 
the priest’s direction, accept the benefit of the 
bloodless sacrifice of the mass, obey directions and 
perform the prescribed penance, and he would have 
mercy ; the avenging Nemesis would stay his foot- 
steps, the penalty would not fall upon him, he 
would be forgiven. Thus medizvalisin borrowed 
forgiveness from Christ, law from Judaism, sacri- 
fice from paganism, and intermingled them in one 
common amalgam. 

In the sixteenth century arose Luther. He had. 
studied the Bible; especially the Gospels and the 
writings of Paul. He had been spurred to read 
them by the wretchedness of a heart tossed and 
tortured by the belief that he must buy the favor 
of God. He~-earned from Paul and from Christ 
another lesson — the lesson of the unbought love 
of God. He repudiated the the whole intercessory 
system, the whole sacrificial system, the whole 
legalistic system of Rome, and declared that no 


CONCLUSION 327 


intercession was necessary. Every man shall give 
account of himself: that was his first declaration. 
There is nothing to be paid for God’s favor and 
forgiveness : that was his second. Justification by 
faith was his fundamental tenet ; the doctrine that 
it is enough to accept the life which God freely 
gives. 

Thus Christianity received a fresh equipment of 
life through Luther. Lutheranism was a revival 
of Paulinism. If all Protestants had been as radi- 
cal as Luther, the Christian world would have 
made more rapid progress toward Christian life 
and Christian liberty. But progress in the world 
is very slow, and Protestantism resumed in a dif- 
ferent form phases of paganism and Judaism from 
which Luther would have emancipated it. It pre- 
sently divided into two streams, and in these two 
streams were seen, in varying ratios, the pagan 
element of sacrifice and the Jewish element of law. 
On the one hand, there still remained in the Lu- 
theran and the Anglican communions the temple, 
the altar, the sacrifice, though greatly modified 
from the Roman Catholic forms. On the other 
hand, there remained in the Puritan churches the 
conception of law: the notion that men cannot be | 
acceptable to God except by obedience to certain 
laws, ceremonial or ethical. Sometimes it was, 
You must be baptized by immersion or you cannot 
enter the church. Sometimes it was, You must 
pay particular observance to a particular day or 
you cannot be a good Christian. Sometimes it 


328 PAUL THE APOSTLE 


was, You must obey the Ten Commandments, or 
the epitome of the Ten Commandments — the two 
commandments, Thou shalt love the Lord thy God 
| with all thy heart and soul and strength, and thy 
‘neighbor as thyself — or you cannot receive the 
love of God. But in all these forms of teaching, 
the doctrine was taught that the only way to win 
God’s love is by obedience to God’s law; that his 
love must be bought by obedience, ceremonial or 
ethical. The doctrine that God’s love is freely 
given to the undeserving was practically, if not in 
words, denied. 

Thus there grew up in the Reformed Churches 
these two elements intermingling with Christianity 
which we have seen before intermingling — the 
paganism that demanded a sacrifice, and the legal- 
ism that demanded obedience, before one could be 
a child of God. And still the voice of Paul might 
have been heard, if the clamor of theological con- 
troversy had not deafened the ears of men, and 
still what Paul would have been saying would have 
been this: “For his great love wherewith He 
loved us, even when we were dead in trespasses 
and sins.” Nevertheless there was more Chris- 
tianity, more gospel, more Paulinism, in the Re- 
formed churches than in the Roman Church, as 
there was more in the Roman Church than there 
was in the Jewish Church. Paganism said there 
must be sacrifices, and their value is dependent 
upon the cost of the object sacrificed ; men must 
be ready to sacrifice their own sons in order that 


CONCLUSION 329 


they may placate the wrath of God. Leviticalism 
had said: An ox, a lamb, a pair of doves, a sheaf 
of wheat, will suffice. Romanism had said: Neither 
ox, nor lamb, nor pair of doves, nor sheaf of wheat 
is needed ; a bloodless sacrifice will suffice. Pro- 
testantism said: If you will only believe that some 
one else has offered the sacrifice for you, that is 
sufficient. The sacrifice was banished from the 
temple and the altar to the creed. 

I shall not attempt here to trace still further the 
progress of Paulinism. I shall not try to point 
out how the two Wesleys, John and Charles, 
brought a larger gospel to the world and re-repeated 
the message of Paul —the unbought love of God. 
They taught, indeed, that there had been a sacrifice 
and that it was necessary, but they taught that the 
sacrifice had provided a free gift of love and life 
for all, which all might have who would take it. 
They gave Paul’s message of free grace, though 
they based it on a foundation other than that of 
Paul. I shall not try to point out how this mes- 
sage of free grace was repeated again by Coleridge 
in philosophy; by Robertson and Maurice and 
Erskine, prophets of the Old World; by Horace 
Bushnell and Henry Ward Beecher and Phillips 
Brooks, prophets of the New World. It is not 
necessary further to elucidate my proposition that 
the history of actual organic Christianity through 
the ages is the history of the intermingling of these 
three conceptions: The pagan conception of God 
as one whose wrath must be satisfied by a sacri- 


330 PAUL THE APOSTLE 


fice; the Jewish conception of God as a Lawgiver 
who can be approached only by obedience to his 
laws; and the Christian conception of God as a 
Father who gives life freely to all who will accept 
the gift. 

Still these three ideas are strangely intermingled 
in our conglomerate theology. Still the gospel of 
-God’s infinite and unpurchasable love finds its way 
gradually, slowly, but surely, to the hearts of the 
children of men. For Paul was not only in ad- 
, vance of his own time ; he is still in advance of all 
times. Wherever we find in modern theology the 
doctrine taught that man can be saved only by a 
sacrifice offered to-ptacate-the wrath of an angry 
God, we find a relic of paganism. Wherever we 
find the doctrine taught that man can trust the 
love of God only as he has first proved himself a 
righteous man by obeying the law of God, we find 
a relic of Judaism. Wherever we find men put- 
ting up an altar and a sacrifice and a priest, and 
insisting upon it that only through the altar, the 
sacrifice, and the priest can one come to God, we 
finda relic of paganism. Wherever we find men 
putting up a law, whether ceremonial or ethical, 
and teaching that there is no way to acceptance 
with God except through water baptism — sprin- 
kling or immersion — or that there is no acceptance 
with God except by compliance with some ritual 
or ceremony, or insisting that the essence of the 
gospel is the Ten Commandments, or the epitome 
of the Ten Commandments — Thou shalt love the 


CONCLUSION 331 


Lord thy God with all thy heart and soul, and thy “ 
neighbor as thyself —insisting, in other words, 
that the essence of the gospel message is not what 
God does for man, but what man should do for 
God, we find essential Judaism. And wherever 
we find the message that God is infinite and eternal 
love, that the way to his heart is always open, that 
he gives life without price, whether we find it in the 
free gospel of the Methodist, or in the large and 
spiritual teaching of such ministers as Brooks and 
Beecher and Maurice and Robertson, or in such 
movements as the Keswick Movement, so called, 
or such ministries as the ministry of the so-called 
Higher Life, or such theologies as the misnamed 
New Theology, we find a revival of Paul’s teaching. 
Whatever there is in the teaching of Jesus Christ 
that seems to confirm the notion that a sacrifice is 
necessary to appease the wrath of an angry God — 
and confessedly there is very little such in his 
teaching, almost nothing but his institution of the 
Lord’s Supper, and his interpretation of it in the 
sixth chapter of John — it is capable of a much 
clearer, simpler, and more rational and spiritual 
interpretation. Wherever there is such language . 
in Paul’s epistles, it is because he uses the lan- 
guage of a philosophy he does not believe in order 
that he may counteract it. And wherever it is 
found in the Old Testament, it is the expression of 
an as yet imperfect spiritual apprehension of God 
and God’s love as the secret of man’s true life. 
There is a sacrifice. But it is not a sacrifice 


332 ' PAUL THE APOSTLE 


which man offers to God; it is a sacrifice which 
God offers for man. There is an intercession. 
But it is not an intercession which man must 
make to secure the favor of God; it is the in- 
tercession which God makes with man to bring 
his erring child back to him again. There is a 
priest, if a priest means one who stands between 
God and man, to bring man and God together ; 
but this priest comes from God to man in Jesus 
Christ to reveal the divine love, infinite and 
eternal, to his blind and erring child, not from 
man to God to find a mercy hard to be entreated. 
There is a law of God — the law of his own in- 
finite and blessed life ; the law which we observe, 
not that we may receive that life, but because we 
have received it. The earth does not yield its 
flowers to beseech the shining of the sun; the sun 
bathes the winter-clad earth that the earth may be 
clad in flowers. This is the gospel of Paul. By 
God’s free gift we are saved; “not of works; we 
are his workmanship, created in Christ Jesus unto 
good works.”’ 


Earth gets its price for what earth gives us: 
The beggar is taxed for a corner to die in; 
The priest hath his fee who comes and shrives us; 
We bargain for the graves we lie in. 
At the devil’s booth are all things sold, 
Each ounce of dross costs its ounce of gold ; 
For a cap and bells our lives we pay ; 
Bubbles we buy with a whole soul’s tasking : 
Ἢ is heaven alone that is given away, 
Ἢ is only God may be had for the asking.1 


1 James Russell Lowell, The Vision of Sir Launfal. 


APPENDIX 
A. RETRANSLATED PASSAGES 


_ Betow are given the passages from the New Testa- 
ment which have been retranslated in this volume. The 
Greek text is that of Westcott and Hort. The English 
translations are respectively that of the Revised Version 
and my own paraphrase. The page references are to 
the pages in the volume where the quotations appear. 
The object of this Appendix is to enable the English 
reader to compare the paraphrase with the Revised 
Version, and the Greek reader to compare both with 
the latest and best Greek text. Where my version dif- 
fers from the Revised, it is sometimes because I have 
followed Westcott and Hort’s text rather than theirs : 
thus in 1 Cor. xiii. 6 where the Revised Version reads 
“to be burned” Westcott and Hort read “that I may 
glory.” In the paraphrase, where more than one inter- 
pretation of Paul’s meaning is possible, I have freely in- 
corporated in the paraphrase the interpretation which 
seemed to me the more probable: thus in 1 Cor. xiii. 
5 the meaning of the Greek may be either “ thinketh 
no evil” or “imputeth not the evil” or “reckons not 
up the evil as something to be charged against the evil- 
doer.” 1 adopt the latter interpretation. 


Romans vii. 9-24, pp. 25, 26. 


WESTCOTT AND HORT. REVISED VERSION. 


ἐγὼ δὲ ἔζων χωρὶς 
νόμου ποτέ: ἐλθού- 
σης δὲ τῆς ἐντολῆς 
ἣ ἁμαρτία ἀνέζησεν, 
ἐγὼ δὲ ἀπέθανον, καὶ 
εὑρέθη μοι ἡ ἐντολὴ 


And I was alive 
apart from the law 
once: but when the 
commandment came, 
sin revived, and 1 
died ; and the com- 
mandment, which 


PARAPHRASE, 


Once I was living 
without law. But 
when the command- 
ment came, sin lived 
again, and I died; 
and the command. 
ment, which was in 


334 


n εἰς ζωὴν αὕτη εἰς 
θάνατον: ἣ γὰρ ἅμαρ- 
τία ἀφορμὴν λαβοῦσα 
διὰ τῆς ἐντολῆς ἐξη- 
πάτησέν με καὶ δι᾽ αὖ- 
τῆς ἀπέκτεινεν: ὥστε 
6 μὲν νόμος ἅγιος, καὶ 
ἡ ἐντολὴ ἁγία καὶ δι- 
καία καὶ ἀγαθή. τὸ 
οὖν ἀγαθὸν ἐμοὶ ἔγέ- 
veto θάνατος ; μὴ γέ- 
νοιτο' ἀλλὰ 7) ἅμαρ- 
τία, ἵνα φανῇ ἁμαρτία 
διὰ τοῦ ἀγαθοῦ μοι 
κατεργαζομένη θάνα- 
τον" ἵνα γένηται καθ᾽ 
ὑπερβολὴν ἅμαρτω- 
Abs ἡ ἁμαρτία διὰ τῆς 
ἐντολῆς. οἴδαμεν γὰρ 
ὅτι 6 νόμος πνευμα- 
τικός ἐστιν. ἐγὼ δὲ 
σάρκινός εἶμι, πεπρα- 
μένος ὑπὸ τὴν ἅμαρ- 
τίαν. ὃ γὰρ κατεργά- 
Couat οὗ γινώσκω: ov 
γὰρ ὃ θέλω τοῦτο 
πράσσω, ἀλλ᾽ ὃ μισῶ 
εἰ δὲ ὃ 
οὐ θέλω τοῦτο ποιῶ, 
σύνφημι τῷ νόμῳ 
ὅτι καλός. Νυνὶ δὲ 
οὐκέτι ἔγὼ κατερ- 
γάζομαι αὐτὸ ἀλλὰ 
ἢ ἐνοικοῦσα ἐν ἐμοὶ 
ἁμαρτία. οἶδα γὰρ ὅτι 
οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾽ 


τοῦτο ποιῶ. 


ἔστιν ἐν τῇ σαρκί μου, 
ἀγαθόν" τὸ γὰρ θέλειν 
παράκειταί μοι, τὸ δὲ 
κατεργάζεσθαι τὸ κα- 
λὸν οὔ: οὐ γὰρ ὃ θέλω 


APPENDIX 


was unto life, this I 
found to be unto 
death: for sin, find- 
ing occasion, through 
the commandment 
beguiled me, and 
through it slew me. 
So that the law is 
holy, and the com- 
mandment holy, and 
righteous, and good. 
Did then that which 
is good become death 
unto me? God for- 
bid. But sin, that 
it might be shewn to 
be sin, by working 
death to me through 
that which is good; 
—that through the 
commandment sin 
might become ex- 
ceeding sinful. For 
we know that the law 
is spiritual : but lam 
earnal, sold under 
sin. For that which 
I do I know not: for 
not what I would, 
that do I practise ; 
but what I hate, that 
Ido. But if what I 
would not, that I do, 
I consent unto the 
law that it is good. 
So now it is no more 
I that do it, but sin 
which dwelleth in 
me. For I know 
that in me, that is, 
in my flesh, dwelleth 
no good thing: for 
to will is present 
with me, but to do 
that which is good is 
not. .For the good 


its object life, I found 
to be in its result 
death. For sin, tak- 
ing the command- 
ment as a base of 
operations, thereby 
deceived me, and 
through the com- 
mandment slew me. 
So, then, the law it- 
self is holy, and the 
commandment holy, 
just, and good. Then 
the good becomes 
death to me. No, 
by no means. But 
sin, that it might ap- 
pear sin, works out 
death in me through 
that which is good ; 
that sin, by means of 
the commandment, 
might become ex- 
ceedingly sinful. For 
we know that the law 
is spiritual ; but Iam 
fleshly, sold under 
sin. For what I am 
working out in life I 
do not comprehend ; 
for not as I would, do 
1; for the result of 
my action I hate. 
But if the result is 
hateful to me, I con- 
cur with the law that 
it is good. Now, then, 
it is no more I work- 
ing out my life, but 
that which dwells in 
me, namely, sin. For 
I know that in me, 
that is, in my flesh, 
there dwells not any 
good. For to will is 
present with me ; but 
how to work out that 
which is good I find 
not. For the result 
of my life is not the 


ποιῷ ἀγαθόν, ἀλλὰ ὃ 
οὐ θέλω κακὸν τοῦτο 


πράσσω. 
εἰ δὲ ὃ οὐ 


θέλω τοῦτο ποιῶ, οὐκ- 
έτι ἐγὼ κατεργά- 
ὥμαι αὐτὸ ἀλλὰ ἡἣ 
οἰκοῦσα ἐν ἐμοὶ ἅμαρ- 


τία. Pe 
Εὑρίσκω ἄρα τὸν 
νόμον τῷ θέλοντι ἐμοὶ 
ποιεῖν τὸ καλὸν ὅτι 
ἐμοὶ τὸ κακὸν παρά- 
κειται" συνήδομαι γὰρ 
τῷ νόμῳ τοῦ θεοῦ 
κατὰ τὸν ἔσω ἄνθρω- 
πον, βλέπω δὲ ἕτερον 
νόμον ἐν τοῖς μέλεσίν 
μον ἀντιστρατευόμε- 
vov τῷ νόμῳ τοῦ νοός 
μου καὶ αἱ ωτί- 
ζοντά με [ἐν ra νό- 
μῳ τῆς ἁμαρτίας τῷ 
ὄντι ἐν τοῖς μέλεσίν 
μου. ταλαίπωρος ἐγὼ 
ἄνθρωπος: τίς με ῥύ- 
σεται ἐκ τοῦ σώματος 
τοῦ θανάτου τούτου ; 


APPENDIX 


which I would I do 
not: 
which I would not, 
that I practise. But 
if what I would not, 
that I do, it is no 
more I that do it, 
but sin which dwell- 
eth in me. 

I find 
then the law, that, 
to me who would do 
Food: evil is present. 

‘or I delight.in the 
law of God after the 
inward man: but I 
see a different law in 
my members, war- 
ring against the law 
of my mind, and 
bringing me into 
captivity under the 
law of sin which is 
in my members. O 
wretched man that I 
am! who shall de- 
liver me out of the 
body of this death ? 


but the evil. 


335 


good that I would, 
but I practice the evil 
which I would not. 
But if what I would 
not is the result, it is 
no more I that am 
working out my life, 
but thatwhich dwells 
in me, namely, sin. 
I find, then, the law 
that when I would 
accomplish good 
works evil is present 
with me. For I de- 
light in the law of 
God in the inner man. 
But I see anotherlaw 
in my members war- 
ring against the law 
of my mind and 
bringing me into cap- 
tivity to the law of 
sin which is in my 
members. Ὁ wretch- 
ed man that I am! 
who shall deliver me 
from this body of 
death ? 


Phil. iii. 4-14, pp. 40, 41. 


EY τις δοκεῖ ἄλλος 
πεποιθέναι ἐν σαρκί, 
ἐγὼ μᾶλλον" περιτομῇ 
ὀκταήμερος, ἐκ γένους 
Ἰσραήλ, φυλῇς Βεν- 
ιαμείν, ‘EBpaios ἐξ 
Ἑβραίων, κατὰ νόμον 
Φαρισαῖος, κατὰ ζῆ- 
Aos διώκων τὴν ἐκ- 
κλησίαν, κατὰ δικαι- 
οσύνην τὴν ἐν νόμῳ 
γενόμενος ἄμεμπτος. 
᾿Αλλὰ ἅτινα ἦν μοι 
κέρδη, ταῦτα ἥγημαι 


If any other man 
thinketh to have con- 
fidence in the flesh, 
I yet more: cireum- 
cised the eighth day, 
of the stock of Isra- 
el, of the tribe of 
Benjamin, a Hebrew 
of ebrews; as 
touching the law, a 
Pharisee ; as touch- 
ing zeal, persecuting 
the church; as touch- 
ing the righteousness 
which is in the law, 
found blameless. 
Howbeit what things 
were gain.to me, 
these have I counted 


If any other one 
thinks to have confi- 
dence in the flesh, I 
more. Cireumcised 
the eighth day, of the 
stock of Israel, of the 
tribe of Benjamin, a 
Hebrew of Hebrew 
parents, measured by 
the law, a Pharisee, 
measured by zeal, 

rsecuting the 

urch, measured by 
the standards of 
righteousness afford- 
ed by the law, blame- 
less. But whatsoever 
things were advan- 
tages to me, these 


336 


διὰ τὸν χριστὸν Cy- 
μίαν. ἀλλὰ μὲν οὖν 
γε καὶ ἡγοῦμαι πάντα 
ζημίαν εἶναι διὰ τὸ 
ὑπερέχον τῆς γνώσε- 
ws Χριστοῦ Ἰησοῦ τοῦ 
κυρίου μου δὲ ὃν τὰ 
πάντα ἐζημιώθην, καὶ 
ἡγοῦμαι σκύβαλα ἵνα 
Χριστὸν κερδήσω καὶ 
εὑρεθῶ ἐν αὐτῷ, μὴ 
ἔχων ἐμὴν δικαιοσύ- 
νην τὴν ἐκ νόμου 
ἀλλὰ τὴν διὰ πίστεως 
Χριστοῦ, τὴν ἐκ θεοῦ 
δικαιοσύνην ἐπὶ τῇ 
πίστει, τοῦ γνῶναι 
αὐτὸν καὶ τὴν δύνα- 
μιν τῆς ἀναστάσεως 
αὐτον καὶ κοινωνίαν 
παθημάτων αὐτοῦ, 
συμμορφιζόμενος τῷ 
θανάτῳ αὐτοῦ, εἴ πως 
καταντήσω εἰς τὴν 
ἐξανάστασιν τὴν ἐκ 
νεκρῶν. 


οὐχ ὅτι ἤδη 
ἔλαβον ἢ ἤδη τετε- 
λείωμαι, διώκω δὲ εἰ 
καὶ καταλάβω, ἐφ᾽ ᾧ 
καὶ κατελήμφθην ὑπὸ 
Χριστοῦ [Ἰησοῦ]. 


ἀδελφοί, ἐγὼ ἐμαυτὸν 
οὕπω λογίζομαι κα- 
τειληφέναι" 

ἐν δέ, τὰ 
μὲν ὀπίσω ἐπιλανθα- 
νόμενος τοῖς δὲ ἔμ- 
προσθεν ἐπεκτεινό- 


APPENDIX 


loss for Christ. Yea 
verily, and I count 
all things to be loss 
for the excellency of 
the knowledge of 
Christ Jesus my 
Lord: for whom I 
suffered the loss of 


gain Christ, 
found in him, not 
having a righteous- 
ness of mine own, 
even that which is of 


the law, but that. 


which is through 
faith in Christ, the 
righteousness which 
is of God by faith: 
that I may know 
him, and the power 
of his resurrection, 
and the fellowship 
of his sufferings, be- 
coming conformed 
unto his death; if 
by any means I may 
attain unto the re- 
surrection from the 
dead. 


Not that I 
have already ob- 
tained, or am al- 
ready made perfect : 
but I press on, if so 
be that I may appre- 
hend that for which 
also I was appre- 
hended by Christ 
Jesus. Brethren, I 
count not myself 
yet to have appre- 
hended: but one 
thing I do, forget- 
ting the things which 
are behind, and 
stretching forward to 


have I reckoned to 
be but loss. Yea, 
verily, I do moreover 
continually reckon 
all things to be loss 
because of the super- 
eminence of the 
knowledge of Christ 
Jesus, my Lord, 
through whom I suf- 
fered the loss of all 
things and reckoned 
them but refuse, in 
order that I might 
gain Christ, and be 
found in him, not 
having my own right- 
eousness, that which 
proceeds from the 
law, but that which 
is through faith in © 
Christ,the righteous- 
ness which proceeds 
from God and is 
founded upon faith ; 
that I may know 
him, and the power 
of his resurrection, 
and the fellowship of 
his sufferings, being 
conformed unto his 
death, if possibly I 
might attain to the 
resurrection from the 
dead ; not that I have 
already attained 
Christ, or am already 
perfected, but I press 
on if also I may lay 
hold on that for 
which I was laid hold 
of by Christ. Bre- 
thren, I count not 
myself yet to have 
laid hold upon him ; 
but thereisone thing, 
forgetting the things 
which are behind 
and stretching for- 
ward to the things 


διώκω eis τὸ βραβεῖον 
μενος, κατὰ σκοπὸν 
τῆς ἄνω κλήσεως τοῦ 


θεοῦ ἐν Χριστῶ Ἰησοῦ. 


APPENDIX 


the nets ἃ which are 
before, press on’ 


toward the goal unto 
the prize of the high 

ing of God in 
Christ Jesus. 


Acts xvii. 22-31, pp. 48, 


“Avipes ᾿Αθηναῖοι, 
κατὰ πάντα ὧς δεισι- 
δαιμονεστέρους ὑμᾶς 
θεωρῶ: διερχόμενος 
γὰρ καὶ ἀναθεωρῶν 
τὰ σεβάσματα ὑμῶν 
εὗρον καὶ βωμὸν ἐν ᾧ 
ἐπεγέγραπτο ΑΓ ΝΩ- 
ΣΤΩ ΘΕΩ. ὃ οὖν ἀγνο- 
οὔντες εὐσεβεῖτε, 
τοῦτο ἐγὼ καταγ- 
γέλλω ὑμῖν. Ὁ θεὸς ὁ 
ποιήσας τὸν κόσμον 
καὶ πάντα τὰ ἐν αὐτῷ, 
οὗτος οὐρανοῦ καὶ γῆς 
ὑπάρχων κύριος οὐκ 
ἐν χειροποιήτοις να- 
οἷς κατοικεῖ οὐδὲ ὑπὸ 
χειρῶν ἀνθρωπίνων 
θεραπεύεται προσδεό- 
μενός τινος, αὐτὸς δι- 
δοὺς πᾶσι ζωὴν καὶ 
πνοὴν καὶ τὰ πάντα' 
ἐποίησέν τε ἐξ ἑνὸς 
πᾶν ἔθνος ἀνθρώπων 
κατοικεῖν ἐπὶ παντὸς 
προσώπου τῆς γῆς, 
δρίσας προστεταγμέ- 
vous καιροὺς καὶ τὰς 
ὁροθεσίας τῆς κατοι- 
κίας αὐτῶν, (ζητεῖν τὸν 
θεὸν εἰ ἄρα γε ψηλα- 
φήσειαν αὐτὸν καὶ 
εὕροιεν, καὶ γε οὐ μα- 
κρὰν ἀπὸ ἑνὸς ἑκάστου 


Yemen of Athens, 
in all things I per- 
ceive that ye are 
somewhat supersti- 
tious. For as I 
passed along, and 
observed the objects 
of your worship, I 
found also an altar 
with this inscription, 
TO AN UNKNOWN 
cop. What there- 
fore ye worship in 
ignorance, this set I 
forth unto you. The 
God that made the 
world and all things 
therein, he, being 
Lord of heaven and 
earth, dwelleth not 
in temples made 
with hands; neither 
is he served by men’s 
hands, as though he 
needed anything, 
seeing he himself 
giveth to all life, 
and breath, and all 
things ; and he made 
of one every nation 
of men for to dwell 
on all the face of the 
earth, having de - 
termined their ap- 
pointed seasons, and 
the bounds of their 
habitation; that they 
should seek God, if 
haply they might 
feel after him, and 
find him, though he 
is not far from each 


337 


which are before, I 
press on toward the 
goal unto the prize 
of the upward call- 
ing of God in Christ 
Jesus. 


49. 


Ye men of Ath- 
ens, in every point of 
view I see you more 
than others reveren- 
tial to the gods. For, 
passing through 
your city and looking 
about upon the ob- 
jects οὗ your wor- 
ship, I found here 
even one altar on 
which was inscribed 
‘To an unknown 
God.’ Whom, there- 
fore, without know- 
ing him ye worship, 
him declare I unto 
you. The God that 
made the world and 
all things therein ; he 
that is lord of heaven 
and earth, in no 
handmade temple 
dwells, neither by 
human hands is 
served, as though he 
needed aught — he 
who himself gives 
life and breath and 
all things, and has 
made of one blood 
all the nations of the 
earth that they may 
dwell together, and 
has fixed the ap- 
pointed seasons and 
limits of their abode ; 
that they should seek 
God, if haply they 
might feel after him, 
though he be not far 
from every one of 


338 


ἡμῶν ὑπάρχοντα. ἐν 
αὐτῷ γὰρ ζῶμεν καὶ 
κινούμεθα καὶ ἐσμέν, 
ὡς καί τινες τῶν καθ᾽ 
ὑμᾶς ποιητῶν εἰρήκα- 
σιν 


γένος οὖν ὑπάρχοντες 
τοῦ θεοῦ οὐκ ὀφείλο- 
μεν νομίζειν χρυσῷ 
ἢ ἀργύρῳ ἢ λίθῳ, χα- 
ράγματι τέχνης καὶ 
ἐνθυμήσεως ἀνθρώπου, 
τὸ θεῖον εἶναι ὅμοιον. 
τοὺς μὲν οὖν χρόνους 
THs ἀγνοίας ὑπεριδὼν 
6 θεὸς τὰ νῦν amare 
γέλλει τοῖς ἀνθρώποις 
πάντας πανταχοῦ με- 
τανοεῖν, καθότι ἔστη- 
σεν ἡμέραν ἐν ἧ μέλ- 
λει κρίνειν τὴν oikove 
μένην " ἐν δικαιοσύνῃ 
ἐν ἀνδρὶ ᾧ ὥρισεν, 
πίστιν παρασχὼν wae 
σιν ἀναστήσας αὐτὸν 
ἐκ νεκρῶν. 


APPENDIX 


one of us: for in him 
we live, and move, 
and have our being ; 
as certain even of 
your own poets have 
said, For we are also 
his offspring. Being 
then the offspring of 
God, we ought not to 
think that the God- 
head is like unto 
gold, or silver, or 
stone, graven by art 
and device of man. 
The times of igno- 
rance therefore God 
overlooked ; but now 
he commandeth men 
that they should all 
everywhere repent: 
inasmuch as he hath 
appointed a day, in 
the which he will 
judge the world in 
righteousness by the 
man whom he hath 
ordained ; whereof 
he hath given assur- 
ance unto all men, in 
that he hath raised 
him from the dead. 


2 Cor. xi. 24-28, pp. 55, 


ὑπὸ “lovdalwy reve 
τάκις τεσσεράκοντα 
παρὰ μίαν ἔλαβον, 
τρὶς ἐραβδίσθην, ἅπαξ 
ἐλιθάσθην, τρὶς ἐναυ- 
άγησα, νυχθήμερον ἐν 
τῷ βυθῷ πεποίηκα' 
ὁδοιπορίαις πολλάκις, 
ποταμῶν, 
κινδύνοις λῃστῶν, Kive 


κινδύνοις 


δύνοις ἐκ γένους, κιν- 


δύνοις ἐξ ἐθνῶν, κινδύ. 


Of the Jews five 
times received I 
forty stripes save one. 
Thrice was I beaten 
with rods, once was I 
stoned, thrice I suf- 
fered shipwreck, a 
night and a day have 
I been in the deep; 
in journeyings often, 
in perils of rivers, in 
perils of robbers, in 
perils from my coun- 
trymen, in perils 
from the Gentiles, 


us. For in him we 
live and move and 
have our being; as 
certain also of your 
own poets have said, 
‘ For we are also his 
offspring.’ Inas- 
much, then, as we 
are the offspring of 
God, we ought not to 
think that the God- 
head is like unto 
gold, or silver, or 
stone, graven by art 
and man’s device. 
And the times of this 
ignorance God over- 
looked ; but he now 
commandeth all men 
everywhere to re- 
pent, because he hath 
appointed a day in 
the which he will 
judge the world by 
that man whom he 
hath ordained, giv- 
ing assurance unto 
all in that he hath 
raised him from the 
dead. 


56. 


At the hands of 
the Jews five times 
received I forty 
stripes save one; 
thrice was I beaten 
with rods; once was 
I stoned; thrice I 
suffered shipwreck ; 
a day and a night 
have I spent in the 
deep. In journey- 
ings ofttimes ; in per- 
ils of rivers; in per- 
ils of brigands ; in 
perils from my kin- 
dred; in perils from 
the Gentiles ; in per- 


vos ἐν πόλει, κινδύ- 
vos ἐν ἐρημίᾳ, κιν- 
δύνοις ἐν θαλάσσῃ, 
κινδύνοις ἐν ψευδαδέλ- 
φοῖς, κόπῳ καὶ μόχθῳ, 
ἐν ἀγρυπνίαις πολλά- 
κις, ἐν λιμῷ καὶ δίψει, 
ἐν νηστείαις πολλά- 
kis, ἐν ψύχει καὶ 
γυμνότητι" χωρὶς 
τῶν παρεκτὸς ἣ ἐπί- 
στασίς μοι ἣ καθ᾽ ἡμέ- 
ραν, ἣ μέριμνα πασῶν 
τῶν ἐκκλησιῶν. 


1 Thess. iv. 13-v. 3, pp. 84, 


Οὐ θέλομεν δὲ ὑμᾶς 
ἀγνοεῖν, ἀδελφοί, περὶ 
τῶν κοιμημένων, ἵνα 
μὴ λυπῆσθε καθὼς καὶ 
οἱ λοιποὶ οἱ μὴ ἔχον- 
τες ἐλπίδα. εἰ γὰρ 
πιστεύομεν ὅτι Ἰησοῦς 
ἀπέθανεν καὶ ἀνέστη, 
οὕτως καὶ § θεὺς τοὺς 
κοιμηθέντας διὰ τοῦ 
Ἰησοῦ ἄξει σὺν αὐτῷ. 
Τοῦτο γὰρ ὑμῖν λέγο- 
μεν ἐν λόγῳ κυρίου, 
ὅτι ἡμεῖς οἱ ζῶντες of 
περιλειπόμενοι εἰς τὴν 
παρουσίαν τοῦ κυρίου 
οὐ μὴ φθάσωμεν τοὺς 
κοιμηθέντας: ὅτι αὐ- 
τὸς ὃ κύριος ἐν κελεύ- 
σματι, ἐν φωνῇ ἀρχαγ- 
γέλου καὶ ἐν σάλπιγγι 
θεοῦ, καταβήσεται 


ἀπ᾽ οὐρανοῦ, καὶ of 


APPENDIX 


in perils in the city, 


thren ; in labour and 
travail, in watchings 


those things that are 
without, there is that 
which presseth upon 
me daily, anxiety for 
all the churches, 


But we would not 
have you ignorant, 
brethren, concerning 
them thatfall asleep; 
that ye sorrow not, 
even as the rest, 
which have no hope. 
For if we believe 
that Jesus died and 
rose again, even so 
them also that are 
fallen asleep in Jesus 
will God bring with 
him. For this we 
say unto you by the 
word of the Lord, 
that we that are 
alive, that are left 
unto the coming of 
the Lord, shall in no 
wise precede them 
that are fallen 
asleep. For the Lord 
himself shalldescend 
from heaven, with a 
shout, with the voice 
of the archangel, and 
with the trump of 
God: and the dead 


339 


ils in the city ; in per- 


᾿ ils in the desert; in 


perils on the sea; in 
perils among false 
brethren ; in toil and 
weariness ; in sleep- 
lessness ; in hunger 
and thirst ; in fast- 
ing ofttimes ; in cold 
and nakedness; not 
to mention that 
which is added to 
these, and which 
presses upon me day 
day, the care of 
the churches. 


85. 


But we would not 
that you should be 
ignorant, brethren, 
concerning them that 
have fallen asleep, in 
order that ye should 
not grieve as do the 
rest — those who 
have no hope. For 
if we believe that 
Jesus died and rose, 
so also those that, 
because of Jesus, 
have but fallen 
asleep, God will lead 
forth with him. For 
this we say to you, 
by the word of the 
Lord, that we, the 
living, who remain 
unto the coming of 
the Lord, shall not 
precede those that 
are asleep. For the 
Lord himself, with a 
shout of command, 
with the voice of an 
archangel, and with 
the trumpet of God, 
shall descend from 
heaven, and the dead 


340 


νεκροὶ ἐν Χριστῷ ava- 
στήσονται πρῶτον, 
ἔπειτα ἡμεῖς οἱ ζῶν- 
τες οἱ περιλειπόμενοι 
ἅμα σὺν αὐτοῖς ἅρπα- 
γησόμεθα ἐν νεφέλαις 
εἰς ἀπάντησιν τοῦ 
κυρίου εἰς ἀέρα: καὶ 
οὕτως πάντοτε σὺν 
κυρίῳ ἐσόμεθα. “Ὥστε 
παρακαλεῖτε ἀλλή- 
λους ἐν τοῖς λόγοις 
τούτοις. 

Περὶ δὲ τῶν χρόνων 
καὶ τῶν καιρῶν, ἀδελ- 
φοί, οὐ χρείαν ἔχετε 
ὑμῖν γράφεσθαι, αὐτοὶ 
yap ἀκριβῶς οἴδατε 
ὅτι ἡμέρα Κυρίου ὡς 
κλέπτης ἐν νυκτὶ οὕ- 
τως ἔρχετα. ὅταν 
λέγωσιν Εἰρήνη καὶ 
ἀσφάλεια, τότε αἰφνί- 
διος αὐτοῖς ἐπίσταται 
ὄλεθρος ὥσπερ ἣ ὠδὶν 
τῇ ἐν γαστρὶ ἐχούσῃ, 
καὶ οὐ μὴ ἐκφύγωσιν. 


APPENDIX 


in Christ shall rise 
first: then we that 
are alive, that are 
left, shall together 
with them be caught 
up in the clouds, to 
meet the Lord in the 
air: and so shall we 
ever be with the 
Lord. Wherefore 
comfort one another 
with these words. 

But concerning 
the times and the 
seasons, brethren, ye 
have no need that 
aught be written 
unto you. . For your- 
selves know per- 
fectly that the day 
of the Lord so com- 
eth as a thief in the 
night. When they 
are saying, Peace 
and safety, then 
sudden destruction 
cometh upon them, 
as travail upon a 
woman with child; 
and they shall in no 
wise escape. 


2 Thess. ii. 1-10, pp. 88, 


Ἐρωτῶμεν δὲ ὑμᾶς, 
ἀδελφοί, ὑπὲρ τῆς 
παρουσίας τοῦ κυρίου 
[ἡμῶν] Ἰησοῦ Χρι- 
στοῦ καὶ ἡμῶν ἐπισυ- 
vaywyns ἐπ᾽ αὐτόν, 
εἰς τὸ μὴ 
σαλευθῆναι ὑμᾶς ἀπὸ 


ταχέως 


τοῦ νοὺς μηδὲ θροεῖ- 
σθαι μήτε διὰ πνεύμα- 
Tos μήτε διὰ λόγου 
μήτε δι’ ἐπιστολῆς ὡς 
δι’ ἡμῶν, ὡς ὅτι ἐνέ- 


Now we _ beseech 
you, brethren, touch- 
ing the coming of 
our Lord Jesus 
Christ, and our ga- 
thering together unto 
him; to the end that 
ye be not quickly 
shaken from your 
mind, nor yet be 
troubled, either by 
spirit, or by word, or 
by epistle as from 


in Christ shall rise up 
first. Then we, the 
living, who remain, 
shall be snatched up 
together with them 
in the clouds, unto a 
meeting with the 
Lord in the air; and 
so shall we ever be 
with the Lord. 
Therefore, strength- 
en one another with 
these words. But 
concerning the times 
and the seasons, bre- 
thren, ye have no 
need that I write to 
you. For ye your- 
selves know perfect- 
ly that the day of the 
Lord so cometh as a 
thief in the night. 
When they pte δε 
ing, ig a e- 
ty, then sudden de- 
struction comes upon 
them, even as travail 
upon a woman with 
child, and they shall 
not escape. 


89. 


But we beseech 
you, brethren, for 
the sake of the com- 
ing of our Lord Jesus 
Christ, and our gath- 
ering together unto 
him, that you allow 
not your understand- 
ing to be lightly 
overthrown nor your- 
selves to be thrown 
into tumult; neither 
by your own spiritual 
ecstasy, nor by the 
speech of others, nor 
by an epistle as from 
us,so as to imagine 


ornkey ἣ ἡμέρα τοῦ 
κυρίου. μή τις ὑμᾶς 
ἐξαπατήσῃ κατὰ μη- 
δένα τρόπον: ὅτι ἐὰν 
μὴ ἔλθῃ ἡ ἀποστασία 
πρῶτον καὶ ἀποκαλυ- 
φθῇ ὁ ἄνθρωπος τῆς 
ἀνομίας, ὃ υἱὸς τῆς 
ἀπωλείας, ὃ ἀντικεί- 
μενος καὶ ὑπεραιρόμε- 
νος ἐπὶ πάντα λεγό- 
μενον θεὸν ἢ σέβασμα, 
ὥστε αὐτὸν éis τὸν 
ναὸν τοῦ θεοῦ καθίσαι, 
ἀποδεικνύντα ἑαυτὸν 
ὅτι ἔστιν θεός. Οὐ 
μνημονεύετε ὅτι ἔτι 
ὧν πρὸς ὑμᾶς ταῦτα 
ἔλεγον ὑμῖν; καὶ νῦν 
τὸ κατέχον οἴδατε, 
εἰς τὸ ἀποκαλυφθῆναι 
αὐτὸν ἐν τῷ αὐτοῦ 


τὸ γὰρ μυ- 
στήριον ἤδη ἐνεργεῖ- 
ται τῆς ἀνομία5" μόνον 
ὁ κατέχων ἄρτι ἕως ἐκ 
μέσου γένηται. καὶ 
τότε ἀποκαλυφθήσε- 
ται ὃ ἄνομος ὃν ὃ κύ- 
ριος [Ἰησοῦς] ἀνελεῖ 
τῷ πνεύματι τοῦ στό- 
ματος αὐτοῦ καὶ κα- 
ταργήσει τῇ ἐπιφα- 
νείᾳ τῆς παρουσίας 
αὐτοῦ, οὗ ἐστὶν ἣ πα- 
ρουσία κατ᾽ ἐνέργειαν 
τοῦ Σατανᾶ ἐν πάσῃ 
δυνάμει καὶ σημείοις 
καὶ τέρασιν ψεύδους 


καιρῷ. 


APPENDIX 


us, as that the day 


of the Lord is now 


present; let no man 
beguile you in any 
wise: for it will not 
be, except the falling 
away come first, and 
the. man of sin be 
revealed, the son of 
perdition, he that 
opposeth and exalt- 
eth himself against 
all that is called 
God or that is wor- 
shipped ; so that he 
sitteth in the temple 
of God, setting him- 
self forth as God. 
Remember ye not, 
that, when I was yet 
with you, I told you 
these things? And 
now ye know that 
which restraineth, to 
the end that he may 
be revealed in his 
own season. For 
the mystery of law- 
lessness doth already 
work: only there is 
one that restraineth 
now, until he be 
taken out of the way. 
And then shall be 
revealed the lawless 
one, whom the Lord 
Jesus shall slay with 
the breath of his 
mouth, and bring to 
nought by the mani- 
festation of his com- 
ing; even he, whose 
coming is according 
to the working of 
Satan with all power 
and signs and lying 
wonders, and with 


341 


that the day of the 
Lord is close at hand. 
Let no one deceive 
you by any means; 
because that day 
shall not come except 
there come the fall- 
ing away first, and 
the man of sin be un- 
veiled, the son of de- 
struction, who sets 
himself against and 
exalts himself above 
every one that is 
ealled God or is an 
object of worship, so 
that he sitteth in the 
temple of God, set- 
ting himself forth 
that he is God. Re- 
member ye not that 
while I yet was with 
you I said these 
things to you? And 
now ye know that 
which holds him 
back in order that he 
may be revealed in 
his own time. For 
already the mystery 
of lawlessness is at 
work, only there is 
one that restraineth 
now, until he be 
taken out of the way; 
and then will be un- 
veiled the lawless 
one, whom the Lord 
shall destroy by the 
breath of his mouth, 
and bring to naught 
by the glory of his 
coming : — that law- 
less one whose com- 
ing is accompanied 
with the superhuman 
working of Satan, 
Ἐν all ΡΝ and 
ying signs and won~ 
ders, and with all 


342 


καὶ ἐν πάσῃ ἀπάτῃ 
ἀδικίας τοῖς ἄπολλυ- 
μένοις, ἄνθ᾽ ὧν τὴν 
ἀγάπην τῆς ἀληθείας 
οὐκ ἐδέξαντο εἰς τὸ 
σωθῆναι αὐτούς" 


Κἀγὼ ἐλθὼν πρὸς 
ὑμᾶς, ἀδελφοί, ἦλθον 
οὐ Kal? ὑπεροχὴν λό- 
γου ἢ σοφίας καταγ- 
γέλλων ὑμῖν τὸ μυ- 
στήριον τοῦ θεοῦ, οὐ 
γὰρ ἔκρινά τι εἰδέναι 
ἐν ὑμῖν εἰ μὴ Ἰησοῦν 
Χριστὸν καὶ τοῦτον 
ἐσταυρωμένον: κἄγὼ 
ἐν ἀσθενείᾳ καὶ ἐν 
φόβῳ καὶ ἐν τρόμῳ 
πολλῶ ἐγενόμην πρὸς 
ὑμᾶς, καὶ 6 λόγος 
μου καὶ τὸ κήρυγμά 
μου οὐκ ἐν πιθοῖς σο- 
φίας λόγοις ἄλλ᾽ ἐν 
ἀποδείξει πνεύματος 
καὶ δυνάμεως, ἵνα ἣ 
πίστις ὑμῶν μὴ ἢ ἐν 
σοφίᾳ ἀνθρώπων ἄλλ᾽ 
ἐν δυνάμει θεοῦ. So- 
φίαν δὲ λαλοῦμεν ἐν 
τοῖς τελείοις, σοφίαν 
δὲ οὐ τοῦ αἰῶνος τού- 
του οὐδὲ τῶν ἄρχόν- 
τῶν τοῦ αἰῶνος τού- 
του τῶν καταργουμέ- 
ἀλλὰ λαλοῦμεν 
θεοῦ σοφίαν ἐν μυ- 


νων" 


στηρίῳ, τὴν ἄποκε- 


APPENDIX 


all deceit of unright- 
eousness for them 
that are perishing ; 
because they  re- 
ceived not the love 
of the truth, that 
they might be saved. 


1 Cor. ii. pp. 105, 106. 
And I, brethren, 


when I came unto 
you, came not with 
excellency of speech 
or of wisdom, pro- 
claiming to you the 
mystery of God. For 
I determined not to 


know any thing 
among you, save 
Jesus Christ, and 


him crucified. And 
I was with you in 
weakness, and in 
fear, and in much 
trembling. And my 
speech and my 
preaching were not 
in persuasive words 
of wisdom, but in 
demonstration of the 
Spirit and of power: 
that your faith 
should not stand in 
the wisdom of men, 
but in the power of 
God. 


Howbeit we speak 
wisdom among the 
perfect: yet a wis- 
dom not of this 
world, nor of the 
rulers of this world, 
which are coming to 
nought: but we 
speak God’s wisdom 
in a mystery, even 


deceitfulness of un- 
righteousness for 
those that are perish- 
ing because they did 
not receive the love 
of the truth that they 
might be saved. 


And I, when I 
eame to you, bre- 
thren, came not with 
an ambition to excel 
other teachers in 
rhetorical or sophis- 
tical skill, in declar- 
ing to you my testi- 
mony _ concerni 
God. For I did not 
choose to know any- 
thing among you but 
Jesus ist, — and 
him crucified. And 
in weakness and in 
fear and in much 
trembling was I with 
you; and my speech 
and my preaching 
were not in the per- 
suasive rhetoric of 
sophism, but in de- 
monstration of spirit, 
and of power, that 
your faith might not 
rest in the wisdom of 
men but in the power 
of God. Yet we 
speak wisdom, 
among those who are 
full grown, but not 
the wisdom of this 
age, neither of the 
rulers of this age, 
who are becoming 
quite good for no- 
thing. But the wis- 
dom we speak is the 
wisdom of God, a 
mystical wisdom, a 


κρυμμένην, ἣν προώρι- 
σεν ὃ θεὸς πρὸ τῶν 
αἰώνων εἰς δόξαν ἡμῶν" 
ἣν οὐδεὶς τῶν ἀρχόν- 


των τοῦ αἰῶνος τού- 


του ἔγνωκεν, εἰ γὰρ 
ἔγνωσαν, οὐκ ἂν τὸν 
κύριν τῆς δόξης 
ἐσταύρωσαν. ἀλλὰ 
καθὼς γέγραπται 


*A ὀφθαλμὸς οὐκ εἶδεν 
καὶ οὖς οὐκ ἤκουσεν 


καὶ ἐπὶ καρδίαν ἀν- 
θρώπου οὐκ ἀνέβη, 


ὅσα ἡτοίμασεν ὃ θεὸς 
τοῖς ἀγαπῶσιν αὐ- 
τόν. 


ἡμῖν γὰρ ἀπεκάλυψεν 
ὁ θεὸς διὰ τοῦ πνεύ- 
ματος, τὸ γὰρ πνεῦμα 
πάντα ἐραυνᾷ, καὶ τὰ 
βάθη τοῦ θεοῦ. τίς 
γὰρ οἶδεν ἀνθρώπων 
τὰ τοῦ ἀνθρώπου εἰ 
μὴ τὸ πνεῦμα τοῦ 
ἀνθρώπου τὺ ἐν αὐτῷ ; 
οὕτως καὶ τὰ τοῦ θεοῦ 
οὐδεὶς ἔγνωκεν εἰ μὴ 
τὸ πνεῦμα τοῦ θεοῦ. 
ἡμεῖς δὲ οὐ τὸ πνεῦμα 
τοῦ κόσμου ἐλάβομεν 
ἀλλὰ τὸ πνεῦμα τὸ ἐκ 
τοῦ θεοῦ, ἵνα εἰδῶμεν 
τὰ ὑπὸ τοῦ θεοῦ χα- 
ρισθέντα ἡμῖν: ἃ καὶ 
λαλοῦμεν οὐκ ἐν δι- 
δακτοῖς ἀνθρωπίνης 


APPENDIX 


the wisdom that hath 
been hidden, which 
God _ foreordained 
before the worlds 
unto our glory: 
which none of the 
rulers of this world 
knoweth: for had 
they known it, they 
would not have eru- 
cified the Lord of 
glory: but as it is 
written, 

Things which eye 
saw not, and ear 
heard not, 

And which entered 
not into the 
heart of man, 

Whatsoeverthings 
God _ prepared 
for them that 
love him. 

But unto us God re- 
vealed them through 
the Spirit: for the 
Spirit searcheth all 
things, yea, the deep 
things of God. For 
who among men 
knoweth the things 
of a man, save the 
spirit of the man, 
which is in him ὃ 
even so the things 
of God none know- 
eth, save the Spirit 
of God. But we re- 
ceived, not the spirit 
of the world, but the 
spirit which is of 
God; that we might 
know the things that 
are freely given to 
us by God. Which 
things also we speak, 
not in words which 
man’s wisdom teach- 


343 


hidden wisdom, 


. which God prepared 


before the ages and 
which is to result in 
our glory, which 
none of the rulers of 
this age understood, 
for if they had un- 
derstood it they 
would not have eru- 
ecified the Lord of 
this glory. But, as 
it is written, Things 
which the eye has not 
seen and the ear has 
not heard and which 
have not entered into 
the heart of man to 
conceive, these God 
has prepared for 
those who love him. 
But God has revealed 
them to us through 
the spirit; for the 
spirit [of man] 
searches all things, 
even the deep things 
of God. For who 
among men knows 
the experiences of 
man except the spirit 
of man which is in 
him? So also the 
experiences of God 
knoweth no one ex- 
cept the Spirit of 
God. But we have 
received, not the 
spirit of the world, 
but the spirit which 
comes forth from 
God, in order that 
we may understand 
the experiences 
which are freely im- 
perved to us by God. 

ese also we speak, 
not in forms of 
speech which can be 
taught by human 


344 


σοφίας λόγοις, ἀλλ᾽ ἐν 
διδακτοῖς πνεύματος, 
πνευματικοῖς πνευμα- 
τικὰ συνκρίνοντες. 
ψυχικὸς δὲ ἄνθρωπος 
οὐ δέχεται τὰ τοῦ 
πνεύματος τοῦ θεοῦ, 


μωρία γὰρ 


ἐστίν, καὶ οὐ δύναται 


αὐτῷ 


γνῶναι, ὅτι πνευμα- 
τικῶς avaxplyerar ὃ 
δὲ πνευματικὸς ἄνα- 
κρίνει μὲν πάντα, αὖ- 
τὸς δὲ ὑπ᾽ οὐδενὸς 
ἀνακρίνεται. τίς γὰρ 
ἔγνω νοῦν Κυρίου, ὅς 
συνβιβάσει 
ἡμεῖς δὲ νοῦν Χριστοῦ 


αὐτόν; 


ἔχομεν. 


APPENDIX 


eth, but which the 
Spirit teacheth ; 
comparing spiritual 
things with spiritual. 
Now the natural 
man receiveth not 
the things of the 
Spirit of God: for 
they are foolishness 
unto him; and he 
eannot know them, 
because they are 
spiritually judged. 
But he that is spirit- 
ual judgeth all 
things, and he him- 
self is judged of no 
man. For who hath 
known the mind of 
the Lord, that he 
should instruct him? 
But we have the 
mind of Christ. ὁ 


wisdom, but in such 
as are taught by the 
Spirit, interpreting 
to spiritual men 
spiritual truths. But 
the unspiritual man 
does not on pe: 
experiences 0 e 
Spirit of God, for 
they are foolishness 
to him, and he is not 
able to understand 
them, because they 
are spiritually dis- 
cerned. But the 
spiritual man dis- 
cerns all experi- 
ences, but he himself 
is discerned by no 
one. ‘ For who knew 
the mind of the 
Lord? who shall 
counsel him ?’ but 
we have the mind of 
Christ. 


1 Cor. i. 10-16, pp. 123, 124. 


Παρακαλῶ δὲ ὑμᾶς, 
ἀδελφοί, διὰ τοῦ dvd- 
ματος τοῦ κυρίου ἡμῶν 
Ἰησοῦ Χριστοῦ ἵνα τὸ 
αὐτὸ λέγητε πάντες, 
καὶ μὴ ἢ ἐν ὑμῖν σχί- 
σματα, ἦτε δὲ κατηρ- 
τισμένοι ἐν τῷ αὐτῷ 
vot καὶ ἐν τῇ αὐτῇ 
γνώμῃ. ἐδηλώθη γάρ 
μοι περὶ ὑμῶν, ἀδελ- 
φοί μου, ὑπὸ τῶν 
Χλόης ὅτι ἔριδες ἐν 
λέγω δὲ 


ἕκαστος 


ὑμῖν εἰσίν. 


ὅτι 


τοῦτο 


Now I beseech 
you, brethren, 
through the name 
of our Lord Jesus 
Christ, that ye all 
speak the same 
thing, and that there 
benodivisions among 
you; but that ye be 
perfected together in 
the same mind and 
in the same judge- 
ment. For it hath 
been signified unto 
me concerning you, 
my brethren, by 
them which are A 
the 
Chloe, that there ae 
contentions among 
you. Now this 1 
mean, that each one 


Now I beseech 
you, brethren, in the 
name of our Lord, 
Jesus. Christ, that ye 
all speak the same 
thing, and that there 
be no schisms among 
you; but that ye be 
perfectly united in 
the same mind and 
in the same purpose. 
For I have been 
given to understand 
concerning you my 
brethren, by mem- 
bers of Chloe’s 
household, that there 
are strifes among 
you. What I mean 
is this: that each 


ὑμῶν λέγει ᾿Εγὼ μέν 
εἰμι Παύλου, Ἐγὼ δὲ 
᾿Απολλώ, Ἐγὼ δὲ 
Κηφᾶ, Ἐγὼ δὲ Χρι- 
στοῦ. μεμέρισται ὃ 
χριστός. μὴ Παῦλος 
ἐσταυρώθη ὑπὲρ ὑμῶν, 
ἢ εἰς τὸ ὄνομα Παύλου 
ἐβαπτίσθητε; εὐχα- 
ριστῶ ὅτι οὐδένα ὑμῶν 
ἐβάπτισα εἰ μὴ Κρί- 
σπον καὶ Γαΐου ἵνα μή 
τις εἴπη ὅτι εἰς τὸ 
ἐμὸν ὄνομα ἐβαπτί- 
σθητε' ἐβάπτισα δὲ 
καὶ τὸν Στεφανᾶ 
οἶκον: λοιπὸν οὐκ 
οἶδα εἴ τινα ἄλλον 
ἐβάπτισα. 


APPENDIX 


of you saith, I am 
of Paul; and I of 
Apollos; and I of 
Cephas; and I of 
Christ. Is Christ 
divided ? was Paul 
crucified for you? 
or were ye baptized 
into the name of 
Paul? Ithank God 
that I baptized none 
of you, save Crispus 
pak Gaius ; lest any 
man should say that 


—— besides, I 
ow not whether I 
baptized any other. 


I am of Paul, b 


345 


one of you says, 
ut I 
of Apollos, but I 
of Peter, but I of 
Christ. Christ is di- 
vided. Was Paul 
crucified for you ? or 
were you baptized 
into the name of 
Paul? Ithank God 
that I baptized none 
of you except Crispus 
and Gaius, lest any 
one should say that 
ye were baptized into 
myownname, And 
I baptized also the 
household of Ste- 
ὧς anas; besides I 
ow not whether I 
baptized any other. 


1 Cor. iii. 3-9, p. 128, 124. 


ὕπου γὰρ ἐν ὑμῖν 
(ῆλος καὶ ἔρις, οὐχὶ 
σαρκικοί ἐστε καὶ 
κατὰ ἄνθρωπον περι- 
πατεῖτε; ὅταν γὰρ 
λέγῃ τις Ἐγὼ μέν 
εἶμι Παύλου, ἕτερος 
δέ Ἐγὼ ᾿Απολλώ, οὐκ 
ἄνθρωποί ἐστε; τί οὖν 
ἐστὶν ᾿Απολλώς ; τί 
δέ ἐστὶν Παῦλος ; διά- 
κονοι δι᾽ ὧν ἐπιστεύ- 
σατε, καὶ ἑκάστῳ ὡς 
6 κύριος ἔδωκεν. ἐγὼ 
ἐφύτευσαι, ᾿Απολλὼς 
ἐπότισεν, ἀλλὰ ὁ θεὸς 
ηὔξανεν: ὥστε οὔτε ὃ 
φυτεύων ἐστίν τι οὔ- 
τε 56 ποτίζων, ἀλλ᾽ 
ὁ αὐξάνων θεός. ὃ 


For whereas there 
is among you jeal- 
ousy and strife, are 
ye not carnal, and 
walk after the man- 
ner of men? For 
when one saith, I am 
of Paul; and another, 
Lam of Apollos; are 
ye not men? What 
then is Apollos ? and 
what is Paul ἢ Min- 
isters through whom 
ye believed; and 
each as the Lord 
gave to him. 1 
planted, Apollos 
watered; but God 

ve the increase. 

then neither is 
he that planteth any- 
thing, neither he that 
watereth ; but God 
that giveth the in- 
crease. Now he that 


Whereas there is 
among you jealousy 
and strife, are ye 
not carnal and walk- 
ing after the manner 
of men? When one 
saith I am of Paul, 
but another Iam of 
Apollos, are you ἮΝ 
acting in a very hu- 
man fashion ? What 
then is Apollos? 
And what is Paul ὃ 
Servants through 
whom ye became 
believers. And each 
served as the Lord 
δ him the ability. 

planted, Apollos 
watered; but God 

ve the increase. 
then neither is he 
that planteth any- 
thing, nor he that 
watereth, but God 
that giveth the in- 


346 


φυτεύων δὲ καὶ ὃ ποτί- 
(ων ἕν εἶσιν, ἕκαστος 
δὲ τὸν ἴδιον μισθὸν 
λήμψεται κατὰ τὸν 
ἴδιον κόπον, θεοῦ γάρ 
ἐσμεν συνεργοί: θεοῦ 
γεώργιον, θεοῦ οἶκο- 
δομή ἐστε. 


ὥστε μηδεὶς καυ- 
χάσθω ἐν ἀνθρώποις" 
πάντα γὰρ ὑμῶν ἐσ- 
τίν, εἴτε Παῦλος εἴτε 
᾿Απολλὼς εἴτε Κηφᾶς 
εἴτε κόσμος εἴτε (wh 
εἴτε θάνατος εἴτε 
ἐνεστῶτα εἴτε μέλ- 
λοντα πάντα ὑμῶν, 
ὑμεῖς δὲ χριστοῦ, 
χριστὸς δὲ θεοῦ. 


Ἔγραψα ὑμῖν ἐν τῇ 
ἐπιστολῇ μὴ συνανα- 
μίγνυσθαι πόρνοι, οὐ 
πάντως τοῖς πόρνοις 
τοῦ κόσμου τούτου ἢ 
τοῖς πλεονέκταις καὶ 
ἅρπαξιν ἣ εἰδωλολά- 
τραις, ἐπεὶ ὠφείλετε 
ἄρα ἐκ τοῦ κόσμου 
ἐξελθεῖν. viv δὲ ἔγρα- 
da ὑμῖν μὴ συνανα- 
ἐάν τις 
ἀδελφὸς ὀνομαζόμενος 
fi πόρνος ἣ πλεονέ- 
κτης ἢ εἰδωλολάτρης 


μίγνυσθαι 


APPENDIX 


planteth and he that 
watereth are one: 
but each shall re- 
ceive his own reward 
according to his own 
labour. For we 
are. God’s_ fellow- 
workers: ye are 
God’s husbandry, 
God’s building. 


1 Cor. iii. 21-23, p. 124. 


Wherefore let no 
one glory in men. 
For all things are 
yours; whether Paul, 
or Apollos, or Ce- 
phas, or the world, 
or life, or death, or 


things present, or 
things to come; all 
are yours; and ye 
are Christ’s ; ; and 
Christ is God’s. 


1 Cor. v. 9-11, p. 134. 


I wrote unto you 
in my epistle to have 
no company with 
fornicators; not al- 
together with the 
fornicators of this 
world, or with the 
eovetous and extor- 
tioners, or with idol- 
aters ; for then must 
ye needs go out of 
the world: but now 
I write unto you not 
to keep company, if 
any man that is 
named a brother be 
a fornicator, or covet- 
ous, or an idolater, or 


crease. But he that 
planteth and he that 
watereth are one, and 
each shall receive his 
own reward accord- 
ing to his own labor. 
For we are laborers 
together with God. 
God’s husbandry, 
God’s building areye. 


Therefore let no 
one glory in men. 
For all are 
yours, whether Paul, 
or Apollos, or Peter, 
whether the world, 
or life, or death, or 
things present, or 
things to come: = 
are yours; and γι 
are Christ’s; ὩΣ 
Christ is God’s. 


I wrote unto you 
in that letter not to 
keep company with 
fornicators. Not 
that you should al- 
together separate 
yourselves from the 
fornicators of this 
world, or the greedy 
of gain, or the extor- 
tioners, or the idol- 
aters; for in that 
case you must needs 
se out of the world. 

ut my meaning was 
that you were not to 
keep company if any 
one who is called a 
brother is a forni- 
cator, or greedy of 
gain, or an idolater, 
or a railer, or a 


ἢ λοίδορος ἣ μέθυσος 
ἢ ἅρπαξ, τῷ τοιούτῳ 
μηδὲ συνεσθίειν. 


Θέλω δὲ ὑμᾶς cidé- 
ναι ὅτι παντὸς ἀνδρὸς 
ἡ κεφαλὴ ὃ χριστός 
ἐστιν, κεφαλὴ δὲ γυ- 


ναικὸς ὅ ἀνήρ, κεφαλὴ 
δὲ τοῦ ἱστοῦ 6 
θεός. πᾶς ρ προ- 


σευχόμενος ἢ προ- 
φητεύων κατὰ κε- 
φαλῆς ἔχων καται- 
σχύνει τὴν κεφαλὴν 
αὐτοῦ: πᾶσα δὲ γυνὴ 
προσευχομένη ἢ προ- 
φητεύουσα ἀκατακα- 
λύπτῳ τῇ κεφαλῇ 
καταισχύνει τὴν κε- 
φαλὴν αὐτῆς, ἕν γάρ 
ἐστιν καὶ τὸ αὐτὸ 
τῇ ἐξυρημένῃ. εἰ γὰρ 
οὐ κατακαλύπτεται 
γυνή, καὶ κειράσθω" 
εἰ δὲ αἰσχρὸν γυναικὶ 
τὸ κείρασθαι ἢ ξυρᾶ- 
σθαι, κατακαλυπτέ- 
σθω. ἀνὴρ μὲν γὰρ οὐκ 
ὀφείλει κατακαλύπτε- 
σθαι τὴν κεφαλήν, 
εἰκὼν καὶ δόξα θεοῦ 
ὑπάρχων: ἡἣ γυνὴ δὲ 
δόξα ἀνδρός ἐστιν. οὐ 
γάρ ἐστιν ἀνὴρ ἐκ γυ- 
ναικός, ἀλλὰ γυνὴ ἐξ 
ἀνδρός: καὶ γὰρ οὐκ 
ἐκτίσθη ἀνὴρ διὰ τὴν 
γυναῖκα, ἀλλὰ γυνὴ 


διὰ τὸν ἄνδρα. διὰ 
τοῦτο ὀφείλει ἣ γυνὴ 
ἐξουσίαν ἔχειν ἐπὶ 


APPENDIX 


_ a reviler, or a drunk- 


ard, or an extortion- 
er; with such a one 
no, not to eat. 


1 Cor. xi. 3-15, p. 145. 


But I would have 
ἐπ know, that the 
ane of every man is 
Christ ; and the head 
of the woman is the 
man; and the head 
of Christ is God. 
Every man praying 
or prophesying, hav- 
ing his head covered, 
dishonoureth his 
head. But every 
woman praying or 
gr tee with 
er head unveiled 
dishonoureth her 
head: for it is one 
and the same thing 
as if she were shaven. 
For if a woman is 
not veiled, let her 
also be shorn: but if 
it is a shame to a wo- 
man to be shorn or 
shaven, let her be 
veiled. For a man 
indeed onght not to 
have his head veiled, 
oe αὶ εν is 
the im and glory 
of God + but the wo- 
man is the aed τῇ 
the man. ee 
man is not of foe wo- 
man; but the woman 
of the man: for nei- 
ther was the man 
ereated for the wo- 
man; but the woman 
for the man: for this 
cause ought the wo- 
man to have a sign 
of authority on her 


347 
drunkard, or an ex- 


‘tortioner ; with such 


an one you are not 
even to eat. 


But I would have 
know that the 
ead of every man 
is Christ; but the 
head of the woman 
is the man; but the 
head of Christ is 
God. Every man 
praying or prophesy- 
ing, having his head 
covered, dishonoreth 
his head. But every 
woman that prayeth 
or prophesieth with 
her head unveiled 
dishonoreth her 
head; for that is 
even all one as if she 
wereshaven. Forif 
δι woman be not 
veiled, let her also be 
shorn: but if it be a 
shame for a woman 
to beshornor shaven, 
let her be veiled. For 
aman indeed ought 
not to have his head 
veiled, forasmuch as 
he is the image and 
glory of God: but 
the woman is the 
lory of the man. 
For the man was not 
ereated from the wo- 
man ; but the woman 
fromthe man. Nei- 
ther was the man 
created for the wo- 
man ; but the woman 
for the man. There- 
fore ought the wo- 
man to have upon 
her head the sign of 


348 


THs κεφαλῆς διὰ τοὺς 
ἀγγέλους. πλὴν οὔ- 
τε γυνὴ χωρὶς ἄν- 
δρὸς οὔτε ἀνὴρ χωρὶς 
γυναικὸς ἐν κυρίῳ. 
ὥσπερ yap ἣ γυνὴ ἐκ 
τοῦ ἀνδρός, οὕτως καὶ 
6 ἀνὴρ διὰ τῆς γυναι- 
κός" τά δὲ πάντα ἐκ 
τοῦ θεοῦ. ἐν ὑμῖν ad- 
τοῖς κρίνατε' πρέπον 
ἐστὶν γυναῖκα ἄκατα- 
κάλυπτον τῷ θεῷ προ- 
σεύχεσθαι; οὐδὲ ἡἣ 
φύσις αὐτὴ διδάσκει 
ὑμᾶς ὅτι ἀνὴρ μὲν 
ἐὰν κομᾷ, ἀτιμία adm 
τῷ ἐστίν, γυνὴ δὲ 
ἐὰν κομᾷ, δόξα αὐτῇ 
ὅτι ἣ κόμη 
ἀντὶ περιβολαίου δέ- 
δοται αὐτῇ. 


ἐστίν ; 


APPENDIX 


head, because of the 
angels. Howbeit 
neither is the woman 
without the man, nor 
the man without the 
woman, in the Lord. 
For as the woman is 
of the man, so is the 
man also by the wo- 
man; but all things 
are of God. Judge 
ye in yourselves: is 
it seemly that a wo- 
man pray unto God 
unveiled ? Doth not 
even nature itself 
teach you, that, if a 
man have long hair, 
it is a dishonour to 
him? But if a -wo- 
man have long hair, 
it is a glory to her: 
for her hair is given 
her for a covering. 


her subjection, be- 
eause of the angel 
witnesses. Moreover 
neither is the woman 
to beaccounted apart 
from the man, nor 
the man apart from 
the woman in the 
Lord. For as the 
woman was created 
from the man, so is 
the man also born of 
the woman; but all - 
things are of God. 
Judge for your- 
selves: is it comely 
that a woman pray 
unto God uncovered? 
Doth not even nature 
itself teach you, that, 
if a man wears his 
hair long, it is a 
shame unto him ? 
But if a woman 
wears her hair long, 
it is a glory to her; 
because long hair is 
given to her for a 
veil, 


1 Cor. xiv. 34, 35, p. 145. 


Αἱ γυναῖκες ἐν ταῖς 
ἐκκλησίαις σιγάτω- 
σαν, οὐ γὰρ ἐπιτρέ- 
πεται αὐταῖς λαλεῖν" 
ἀλλὰ ὑποτασσέσθω- 
σαν, καθὼς καὶ ὃ νό- 
pos λέγει. εἰδέτι μαν- 
θάνειν θέλουσιν, ἐν 
οἴκῳ τοὺς ἰδίους ἄν- 
Spas ἐπερωτάτωσαν, 


αἰσχρὸν γάρ ἐστιν 
γυναικὶ λαλεῖν ἐν 
ἐκκλησίᾳ. 


Let the women 
keep silence in the 
churches: for it is 
not permitted unto 
them to speak; but 
let them be in sub- 
jection, as also saith 
the law. And if they 
would learn any 
thing, let them ask 
their own husbands 
at home: for it is 
shameful for a wo- 
man to speak in the 
church, 


Let your women 
keep silence in the 
public assemblies ; 
for it is not per- 
mitted to them to 
talk, but they should 
keep themselves in 
subjection, as also 
saith the law. And 
if they would learn 
anything let them 
ask their own hus- 
bands at home; for 
it is disgraceful for 
women to speak ina 
public assembly. 


APPENDIX 


349 


1 Cor. xii. 29-xiii. 13, pp. 154, 155. 


ph πάντες ἀπόστο- 
λοι; μὴ πάντες προ- 
φῆται; μὴ πάντες 
διδάσκαλοι; μὴ πάν- 
τες δυνάμεις; μὴ 
πάντες χαρίσματα 
ἔχουσιν ἰαμάτων ; μὴ 
πάντες γλώσσαις λα- 
λοῦσιν; μὴ πάντες 
διερμηνεύουσιν; (- 
λοῦτε δὲ τὰ χαρί- 
σματα τὰ μείζονα. 

Καὶ ἔτι καθ᾽ ὑπερβο- 
λὴν ὁδὸν ὑμῖν δείκνυ- 
μι. Ἐὰν ταῖς γλώσ- 
σαις τῶν ἀνθρώπων 
λαλῶ καὶ τῶν ἀγγέ- 
λων, ἀγάπην δὲ μὴ 
ἔχω, γέγονα χαλκὸς 
ἠχῶν ἢ κύμβαλον 
ἀλαλάζον. κἂν ἔχω 
προφητείαν καὶ εἰδῶ 
τὰ μυστήρια πάντα 
καὶ πᾶσαν τὴν γνῶ- 
σιν, κἂν ἔχω πᾶσαν 
τὴν πίστιν ὥστε ὄρη 
μεθιστάνειν, ἀγάπην 
δὲ μὴ ἔχω, οὐθέν εἰμι. 
κἂν ψωμίσω πάντα τὰ 
ὑπάρχοντά μου, κἂν 
παραδῶ τὸ σῶμά μου, 
ἵνα καυχήσωμαι, ἂγά- 
πην δὲ μὴ ἔχω, οὐδὲν 
ὠφελοῦμαι. Ἢ ἀγάπη 
μακροθυμεῖ, χρηστεύ- 
εται, ἣ ἀγάπη οὐ 
ζηλοῖ, οὐ περπερεύε- 


Are all apostles ? 
are all prophets ? are 
all teachers ? are all 
workers of miracles ? 
have all gifts of heal- 
ings ? do all speak 
with tongues ? do all 


interpret? But de- 
sire earnestly the 


greater gifts. And 
a still more excellent 
way shew [unto you. 

If I speak with the 
tongues of men and 
of angels, but have 
not love, I am be- 
come sounding brass, 
or a clanging cym- 
bal. And if I have 
the gift of prophecy, 
and know all mys- 
teries and all know- 
ledge; and if I have 
all faith, so as to re- 
move mountains, but 
have not love, I am 
nothing. And if I 
bestow all my goods 
to feed the poor, and 
if I give my body to 
be burned, but have 
not love, it profiteth 
me nothing. Love 
suffereth long, and 
is kind ; love envieth 
not; love vaunteth 
not itself, is not 


Are all apostles ? 
Are all prophets ? 
Are all teachers ? 
Are all miracle- 
workers? Are all 
faith-healers? Do 
all speak with 
tongues ? Do all 
interpret ? but de- 
sire earnestly the 
greater gifts. And 
yet [show youa way 
which excels all 


others. 

Tf I should speak 
with the tongues of 
men, and even of an- 
gels, but have not 
love, I am become 
sounding brass or ἃ 
clanging cymbal. 
And though I should 
have the gift of pro- 
phecy, and should 
know all the myste- 
ries of God’s coun- 
cils, and should have 
universal know- 
ledge ; and though I 
should have fullness 
of faith so that 1 
could remove moun- 
tains, but have not 
love, I am nothing. 
And though I should 
dole out in alms all 
my ssions, and 
though I should de- 
liver up my body 
that I may receive 
the martyr’s glory, 
and have not love, it 
profiteth me nothing. 

Love bears lo 
with offenders, se | 
is helpful ; love is 
not envious; love 
does not show itself 


350 


ται, ov φυσιοῦται, οὐκ 
ἀσχημονεῖ, οὐ (ζητεῖ 
τὰ ἑαυτῆς, οὐ παροξύ- 
νεται, οὐ λογίζεται 
τὸ κακόν, οὐ χαίρει 
ἐπὶ τῇ ἀδικίᾳ, συν- 
χαίρει δὲ τῇ ἀληθείᾳ: 
πάντα στέγει, πάντα 
πιστεύει, πάντα ἐλπί- 


ζει, πάντα ὑπομένει. 


‘H ἀγάπη οὐδέποτε πί- 
πτει. εἴτε δὲ προφη- 


τεῖαι, καταργηθήσον- 


ται εἴτε γλῶσσαι, 
παύσονται" εἴτε γνῶ- 
ols, καταργηθήσεται. 
ἐκ μέρους yap γινώ- 
σκομεν καὶ ἐκ μέρους 
προφητεύομεν. ὅταν 
δὲ ἔλθῃ τὸ τέλειον, τὸ 
ἐκ μέρους καταργη- 
ὅτε ἤμην 
νήπιος, ἐλάλουν ὡς 


νήπιος, ἐφρόνουν ὡς 


θήσεται. 


νήπιος, ἐλογιζόμην ὡς 
νήπιος" 
ἀνήρ, κατήργηκα τὰ 
τοῦ νηπίου. βλέπο- 
μεν γὰρ ἄρτι δι᾽ ἐσό- 
πτρου ἐν αἰνίγματι, 
τότε δὲ 
πρὸς πρόσωπον' ἄρτι 


ὅτε γέγονα 


πρόσωπον 


γινώσκω ἐκ μέρους, 
τότε δὲ ἐπιγνώσομαι 


APPENDIX 


puffed up, doth not 
behave itself un- 
seemly, seeketh not 
its own, is not pro- 
voked, taketh not 
account of evil; re- 
joiceth not in un- 
righteousness, but 
rejoiceth with the 
truth; beareth all 
things, believeth all 
things, hopeth all 
things, endureth all 
things. Love never 
faileth : but whether 
there be prophecies, 
they shall be done 
away; whether there 
be tongues, they shall 
cease ; whether there 
be knowledge, it shall 
be done away. For 
we know in part, and 
we prophesy in part: 
but when that which 
is perfect is come, 
that which is in part 
shall be done away. 
When I was a child, 
I spake as a child, I 
felt as a child, I 
thought as a child: 
now that I am be- 
come a man, I have 
put away childish 
things. For now we 
see in a mirror, dark- 
ly; but then face to 
face: now I know in 
part ; but then shall 
I know even as also 


off ; does not bear it- 
self proudly ; does 
not behave unbecom- 
ingly; seeketh not 
her own things; is 
not irritable ; does 
not keep account of 
the evil ; rejoices not 
in injustice, but re- 
joices with the truth; 
silently endures all 
experiences ; trusts 
in them all, hopes in 
them all, is patient 
under them all. 
Love never loses 
its power. Are there 
prophecies, they 
shall be done away ; 
are there tongues, 
they shall cease; is 
there knowledge, it 
shall be done away. 
For we know truth 
only from fragments 
and we _ prophesy 
only from fragments, 
but when the per- 
fected life has come 
to us, that which 
has come from frag- 
ments will be put 
away. When I was 
a little child, Ispake 
like a little child, I 
felt likea little child, 
I reasoned like a 
little child. But 
now that I have be- 
come a man I have 
put away the ways 
of a little child. For 
now we see truth 
through a mirror, in 
enigmatical _reflec- 
tions, but then face 
to face; now I know 
only from fragments, 
then I shall know 
thoroughly, even 


καθὼς καὶ ἐπεγνώ- 
σθην. νυνὶ δὲ μένει 
πίστις, ἐλπίς, ἀγάπη" 
τὰ τρία ταῦτα, μείζων 


δὲ τούτων ἡ ἀγάπη. 


APPENDIX 


I have been known. 
But now abideth 
faith, hope, love, 
these three ; and the 
greatest of these is 
love. 


351 


also as I am known 
thoroughly. But 
even as thi are, 
there abide faith, 
hope, love — these 
threee But the 
greatest of these is 
love. 


1 Cor. xv. 35-58, pp. 160-162. 


᾿Αλλὰ ἐρεῖ τις Πῶς 
ἐγείρονται οἱ νεκροί, 
ποίῳ δὲ σώματι ἔρχον- 
ται; ἄφρων, ov ὃ 
σπείρεις οὐ ζωοποιεῖ- 
ται ἐὰν μὴ ἀποθάνῃ" 
καὶ ὃ σπείρεις, οὐ 
τὸ σῶμα τὸ γενησό- 
μενον σπείρεις ἀλλὰ 
γυμνὸν κόκκον εἰ 
τύχοι σίτου % τινος 
τῶν λοιπῶν" ὃ δὲ θεὸς 
δίδωσιν αὐτῷ σῶμα 
καθὼς ἠθέλησεν, καὶ 
ἑκάστῳ τῶν σπερμά- 
των ἴδιον σῶμα. οὐ 
πᾶσα σὰρξ ἣ αὐτὴ 
σάρξ, ἀλλὰ ἄλλη μὲν 
ἀνθρώπων, ἄλλη δὲ 
σὰρξ κτηνῶν, ἄλλη 
δὲ σὰρξ πτηνῶν, ἄλλη 
δὲ ἰχθύων. καὶ σώ- 
para ἐπουράνια, καὶ 
σώματα ἐπίγεια: ἀλ- 
Ad ἑτέρα μὲν ἣ τῶν 
ἐπουρανίων δόξα, ἑτέ- 
ρα δὲ ἡ τῶν ἐπιγείων. 
ἄλλη δόξα ἡλίου, καὶ 
ἄλλη δόξα σελήνης, 
καὶ ἄλλη δόξα ἀστέ- 
pov, ἀστὴρ γὰρ ἄστέ- 


But some one will 
say, Howare thedead 
raised? and with 
what manner of body 
do they come? Thou 
foolish one, that 
which thou thyself 
sowest is not quick- 
ened, except it die: 
and that which thou 
sowest, thou sowest 
not the body that 
shall be, but a bare 
grain, it may chance 
of wheat, or of some 
other kind; but God 
giveth it a body even 
as it pleased him, and 
to each seed a body 
ofitsown. All flesh 
is not the same flesh : 
but there is one flesh 
of men, and another 
flesh of beasts, and 
another flesh of 
birds, and another of 
fishes. There are 
also celestial bodies, 
and bodies terrestri- 
al: but the glory of 
the celestial is one, 
and the glory of the 
terrestrial is another. 
There is one glory of 
the sun, and another 
glory of the moon, 
and another glory of 
the stars; for one 


But some one will 
say, How are the 
dead raised,and with 
what body do they 
come? Foolish fel- 
low! That which 
thou thyself sowest 
is not made to live 
except it die; and 
that which thou sow- 
est is not the body 
which is to be, but a 
mere seed, as, for 
example, a seed of 
wheat or of some 
other grain. But 
God gives it a body 
as it pleases him; 
and to each of the 
seeds its own body. 
Not all flesh is the 
same flesh ; but there 
is one flesh of men, 
and another flesh of 
beasts, and another 
flesh of birds, and 
another of fishes. 
There are also hea- 
vyenly bodies and 
bodies terrestrial; 
but the glory of the 
heavenly is one, the 
glory of the terres- 
trial is another. 
There is one glory of 
the sun, and another 
glory of the moon, 
and another glory of 
the stars—for star 


352 


pos diap ἔρει ἐν πον 
Psion κ a ἀνάστα- 
σις τῶν νεκρῶν. σπεί- 
ρεται ἐν φθορᾷ, ἐγεί- 
ρεται ἐν ἀφθαρσίᾳ: 
σπείρεται ἐν ἀτιμίᾳ, 
ἐγείρεται ἐν δόξῃ" 
σπείρεται ἐν ἀσθενείᾳ, 
ἐγείρεται ἐν δυνάμει" 
σπείρεται σῶμα ψυχι- 
κόν, ἐγείρεται σῶμα 
πνευματικόν. Εἰ 
ἔστιν σῶμα ψυχικόν, 
ἔστιν καὶ πνευματι- 
κόν. οὕτως καὶ γέ- 
Ἴραπται Ἐγένετο 6 
πρῶτος ἄνθρωπος 
᾿Αδὰμ εἰς ψυχὴν ζῶ- 
σαν: ὁ ἔσχατος ᾿Αδὰμ 
εἰς πνεῦμα ζωοποιοῦν. 
ἀλλ᾽ οὐ πρῶτον τὸ 
πνευματικὸν ἀλλὰ τὸ 
ψυχικόν, ἔπειτα τὸ 
πνευματικόν. Ὁ πρῶ- 
τος ἄνθρωπος ἐκ γῆς 
χοϊκός, ὃ δεύτερος 
ἄνθρωπος ἐξ οὐρανοῦ. 
οἷος 6 χοϊκός, τοιοῦ- 
τοι καὶ of χοϊκοί, καὶ 


οἷος 6 ἐπουράνιος, 
τοιοῦτοι καὶ οἱ ἐπου- 
pavior καὶ καθὼς 


ἐφορέσαμεν τὴν εἰκό- 
να τοῦ χοϊκοῦ, φορέ- 
σωμεν καὶ τὴν εἰκόνα 
τοῦ ἐπουρανίου. Τοῦ- 
το δέ φημι, ἀδελφοί, 
ὅτι σὰρξ καὶ αἷμα βα- 
σιλείαν θεοῦ κληρο- 
νομῆσαι οὐ δύναται, 
οὐδὲ ἣ φθορὰ τὴν 
ἀφθαρσίαν κληρονο- 


μεῖ. ἰδοὺ μυστήριον 
ὑμῖν λέγω: πάντες 


APPENDIX 


star differeth from 
another star in glory. 
So also is the resur- 
rection of the dead. 
It is sown in corrup- 
tion; it is raised in 
incorruption: it is 
sown in dishonour; 
it is raised in glory: 
it is sown in weak- 
ness ; it is raised in 
power: it is sowna 
natural body; it is 
raised a spiritual 
body. If there is a 
natural body, there 


written, first 
man Adam became a 
living soul. The last 
Adam became a life- 
giving spirit. How- 
beit that is not first 
which is spiritual, 
but that which is 
natural; then that 
which is spiritual. 
The first man is of 
the earth, earthy: 
the second man is of 
heaven. As is the 
earthy, such are they 
also that are earthy : 
and as is the heaven- 
ly, such are they also 
that are heavenly. 
And as we have 
borne the image of 
i oige that mans 
e 
of the ἢ 
Now this I say, 
brethren, that flesh 
and blood cannot in- 
herit the kingdom of 
God; neither doth 
corruption inherit in- 
corruption. Behold, 
1 tell you a mystery: 


differeth from star 
in glory. So also is 
the resurrection of 
the dead: sown in 
corruption, raised in 
incorruption ; 3; sown 
in dishonor, raised 
in glory; sown in 
weakness, raised in 
power; sown ἕν nat- 
ural 


spirit. Howbeit that 
is not first which is 
spiritual, but that 
which is natural ; 
and afterward that 
which is spiritual. 
The first man is from 
the earth, earthy; 
the second man is 
from heaven. As is 
the earthy, such are 
they also that are 
earthy ; and as is the 
heavenly, such are 
they also that are 
heavenly. And as 
we have borne the 
image of the earthy, 
we shall also bear 
the image of the 
heavenly. Now this 
I say, brethren, that 
flesh and blood can- 
not inherit the king- 
dom of God —nei- 
ther doth corruption 
inherit incorruption. 
Behold, I tell you a 
mystery: We shall 


οὐ κοιμηθησόμεθα 
πάντες δὲ ἀλλαγησό- 
μεθα, ἐν ἀτόμῳ, ἐν 
ῥιπῇ ὀφθαλμοῦ, ἐν τῇ 
ἐσχάτῃ σάλπιγγι" 
σαλπίσει γάρ, καὶ of 
νεκροὶ ἐγερθήσονται 
ἄφθαρτοι, καὶ ἡμεῖς 
ἀλλαγησόμεθα. δεῖ 
γὰρ τὸ φθαρτὸν τοῦτο 
ἐνδύσασθαι ἀφθαρσίαν 
καὶ τὸ θνητὸν τοῦτο 
ἐνδύσασθαι ἀθανα- 
σίαν. ὅταν δὲ τὸ 
θνητὸν τοῦτο ἐνδύση- 
ται τὴν] ἀθανασίαν, 
τότε γενήσεται ὃ 
λόγος ὅ γεγραμ- 
μένος Κατεπόθη ὃ 
θάνατος εἰς νῖκος. 
ποῦ σου, θάνατε, τὸ 
vikos; ποῦ σου, θά- 
νατε, τὸ κέντρον ; τὸ 
δὲ κέντρον τοῦ θανά- 
του 7 ἁμαρτία, ἣ δὲ 
δύναμις τῆς ἁμαρτίας 
ὅ νόμος’ τῷ δὲ θεῷ 
χάρις τῷ διδόντι ἡμῖν 
τὸ νῖκος διὰ τοῦ κυρί- 
ov ἡμῶν Ἰησοῦ Χρι- 
στοῦ. “Nore, ἀδελφοί 
μου ἀγαπητοί, ἑδραῖοι 
γίνεσθε, ἀμετακίνη- 
τοι, περισσεύοντες ἐν 
τῷ ἔργῳ τοῦ κυρίου 
πάντοτε, εἰδότες ὅτι 
ὃ κόπος ὑμῶν οὐκ 
ἔστιν κενὺς ἐν κυρίῳ. 


APPENDIX 


We shall not all 
sleep, but we shall 
all be changed, in a 
——) in the twin- 
kling of an eye, at 
the last trump: for 
the trumpet shall 
sound, and the dead 
shall be raised incor- 
ek Aa and we 

changed. 


For this corruptible 
must put on incor- 
ruption, and this 
mortal must put on 
immortality. But 
when this corrupti- 
ble shall have put on 
incorruption, and 
this mortal shall 
have put on immor- 
tality, then shall 
come to pass the say- 
ing that is written, 
Death is swallowed 
up in victory. O 
death, where is thy 
victory ? O death, 
where is thy sting ? 
The sting of death 
is sin ; and the power 
of sin is the law: but 
thanks be to God, 
which giveth us the 


victory through our 
Lord Jesus Christ. 
Wherefore, my be- 
loved brethren, be ye 
stedfast, unmove- 
able, always abound- 
ing in the work of 
the Lord, forasmuch 
as ye know that your 
labour is not vain in 
the Lord. 


393 


not all sleep, but we 
shall all be changed 
in a moment, in the 
twinkling of an eye, 
at the last trump. 
For the trumpet 
shall sound, and the 
dead shall be raised 
incorruptible, and 
we shall be changed 
For it is necessary 
that this corruptible 
put on incorruption, 
and this mortal put 
on immortality. 
When this corrup- 
tion has put on in- 
corruption, and this 
mortal has put on 
immortality, then 
shall come to pass 
the word that is 
written: Death is 
swallowed up in 
victory. Where, O 
death, is thy victory? 
Where, O death, is 
thy sting ? The 
sting of death is sin, 
but the power of sin 


who giveth us the 
victory through our 
Lord Jesus Christ. 
So, then, my beloved 
brethren, be ye 
steadfast, immov- 
able, always abound- 
ing in the work of 
the Lord, forasmuch 
as ye know that your 
labor is not in vain 
in the Lord. 


2 Cor. i. 3-5, pp. 171, 172. 


Εὐλογητὸς ὃ θεὸς 
καὶ πατὴρ τοῦ κυρίου 


Blessed be the God 
and Father of our 


Blessed be God, 
even the Father of 


354 


ἡμῶν Ἰησοῦ Χριστοῦ, 
ὅ πατὴρ τῶν οἰκτιρ- 
μῶν καὶ θεὸς πάσης 
παρακλήσεως, ὃ π' 

καλῶν ἡμᾶς ἐπὶ πάσ᾽ 
τῇ θλίψει ἡμῶν, εἰς 
τὸ δύνασθαι ἡμᾶς πα- 
ρακαλεῖν τοὺς ἐν πάσῃ 
θλίψει διὰ τῆς παρα- 
κλήσεως ἧς παρακα- 
λούμεθα αὖτοι ὑπὸ 
τοῦ θεοῦ. ὅτι καθὼς 
περισσεύει τὰ παθή- 
ματα τοῦ χριστοῦ εἰς 
ἡμᾶς, οὕτως διὰ τοῦ 


χριστοῦ περισσίεύει 
καὶ ἡ πι σις 
ἡμῶν. 


οὗ γὰρ ἑαυτοὺς κη- 
ρύσσομεν ἀλλὰ Χρι- 
στὸν Ἰησοῦν κύριον, 
ἑαυτοὺς δὲ δούλους 
ὑμῶν διὰ Ἰησοῦν. ὅτι 
6 θεὸς ὃ εἰπών Ἔκ 
σκότους φῶς λάμψει, 
ὃς ἔλαμψεν ἐν ταῖς 
καρδίαις ἡμῶν πρὸς 
φωτισμὸν τῆς γνώ- 
σεως τῆς δόξης τοῦ 


θεοῦ ἐν προσώπῳ 
“Χριστοῦ. 
Ἔχομεν δὲ τὸν 


θησαυρὸν τοῦτον ἐν 
ὀστρακίνοις σκεύεσιν, 
ἵνα ἣ ὑπερβολὴ τῆς 
δυνάμεως ἢ τοῦ θεοῦ 
καὶ μὴ ἐξ ἡμῶν: ἐν 
παντὶ θλιβόμενοι ἀλλ᾽ 
οὐ στενοχωρούμενοι, 
ἀπορούμενοι ἀλλ᾽ οὐκ 
ἐξαπορούμενοι, διωκό- 


μενοι ἀλλ᾽ οὐκ ἐγκα- 


APPENDIX 


Lord Jesus Christ, 
the Father of mer- 
-eies and God of all 
comfort ; who com- 
forteth us in all our 
affliction, that we 
may be able to com- 
fort them that are 
in any affliction, 
through the comfort 
wherewith we our- 
selves are comforted 
of God. For as the 
sufferings of Christ 
abound unto us, even 
so our comfort also 
aboundeth through 
Christ. 


2 Cor. iv. 5-11, p. 174. 


For we preach not 
ourselves, but Christ 
Jesus as Lord, and 
ourselves as your 
servants for Jesus’ 
sake. Seeing it is 
God, that said, Light 
shall shine out of 
darkness, who shined 
in our hearts, to give 
the light of the 
knowledge of the 
glory of God in the 
face of Jesus Christ. 

But we have this 
treasure in earthen 
vessels, that the ex- 
ceeding greatness of 
the power may be of 
God, and not from 
ourselves; we are 
pressed on every 
side, yet not strait- 
ened ; perplexed, yet 
not unto despair; 
pursued, yet not for- 


our Lord Jesus 
Christ, the Father of 
mercies, and the God 
of all comfort ; who 
comforteth us in all 
our afflictions, that 
we may be able to 
comfort them which 
are in any affliction, 
by means of the 
comfort wherewith 
we ourselves are 
comforted by God. 
For as the sufferings 
of Christ abound in 
us, so also, through 
Christ, our comfort 
aboundeth. 


For we proclaim 


not ourselves, but 
Christ Jesus as 
Lord; and ourselves 
as your servants for 
Jesus’ sake. For it 
is God, he who said, 
Let the light shine 
out of the darkness, 
who has shined in 
our hearts, for the 
purpose of giving 
the _ illumination 
which comes from 
the recognition of 
the glory of God in 
the face of Christ. 
But we have this 
treasure in earthen- 
ware utensils, that 
the preéminence of 
the power may be of 
God and not come 
from ourselves. On 
every side we are 
pressed, but we are 
not in straits; per- 
plexed, but not in 
despair ; hunted, but 


ταλειπόμενοι, κατα- 
βαλλόμενοι ἀλλ᾽ οὐκ 
ἀπολλύμενοι, πάντοτε 
τὴν νέκρωσιν τοῦ 
Ἰησοῦ ἐν τῷ σώματι 
περιφέροντες, ἵνα καὶ 
ἡ ζωὴ τοῦ Ἰησοῦ ἐν 
τῷ σώματι ἡμῶν φανε- 

ἢ" ἀεὶ γὰρ ἡμεῖς 
οἱ ζῶντες εἰς θάνατον 
παραδιδόμεθα διὰ Ἴη- 
σοῦν, ἵνα καὶ ἣ (ζωὴ 
τοῦ Ἰησοῦ φανερωθῇ 
ἐν τῇ θνητῇ σαρκὶ 
ἡμῶν. 


οἴδαμεν γὰρ ὅτι ἐὰν 
ἡ ἐπίγειος ἡμῶν οἰκία 
τοῦ σκήνους καταλυ- 
θῇ, οἰκοδομὴν ἐκ θεοῦ 
ἔχομεν οἰκίαν ἀχειρο- 
ποίητον αἰώνιον ἐν 
τοῖς οὐρανοῖς. καὶ 
γὰρ ἐν τούτῳ στενά- 
(ouev, τὸ οἰκητήριον 
ἡμῶν τὸ ἐξ οὐρανοῦ 
ἐπενδύσασθαι ἐπιπο- 
θοῦντες, εἴ γε καὶ ἐν- 
δυσάμενοι οὐ γυμνοὶ 
εὐρεθησόμεθα. καὶ 
γὰρ οἱ ὄντες ἐν τῷ 
σκήνει στενάζομεν 
βαρούμενοι ἐφ᾽ ᾧ οὐ 
θέλομεν ἐκδύσασθαι 
ἀλλ᾽ ἐπενδύσασθαι, 
ἵνα καταποθῇ τὸ 
θνητοὺ ὑπὸ τῆς ζωῆς. 


APPENDIX 


saken; smitten 
down, yet not de- 
stroyed; always 
bearing about in the 
body the dying of 
Jesus, that the life 
also of Jesus may be 
manifested in our 
body. For we which 
live are alway de- 
livered unto death 
for Jesus’ sake, that 
the life also of Jesus 
may be manifested 
in our mortal flesh. 


2 Cor. v. 1-4, p. 176. 


For we know that 
if the earthly house 
of our tabernacle be 
dissolved, we have a 
building from God, a 
house not made with 
hands, eternal, in the 
heavens. For verily 
in this we groan, 
longing to be clothed 
upon with our habi- 
tation which is from 
heaven: if so be that 
being clothed we 
shall not be found 
naked. For indeed 
we that are in this 
tabernacle do groan, 
being burdened ; not 
for that we would be 
unclothed, but that 
we would be clothed 
upon, that what is 
mortal may be swal- 
lowed up of life. 


355 


not abandoned; 
struck down, but not 
ert A rte 
bearing about in the 
body the dying of 
Jesus, in order that 
the life of Jesus 
might be manifested 
in our bodies. For 
we who live are 
always delivered 
unto death on ac- 
count of Jesus, that 
the life of Jesus may 
be made manifest in 
our mortal flesh. 


For we know that 
if our tabernacle- 
home upon this earth 
is dissolved, we have 
a structure from 
God, a house not 
made with hands 
eternal in the hea- 
vens. Moreover in 
this earthly taber- 
nacle we groan, long- 
ing to be clothed 
upon with our dwell- 
ing from heaven ; 
seeing that we shall 
be found clothed and 
not naked. More- 
over being in this 
tabernacle we groan, 
being burdened, not 
because we wish to 
be unclothed, but 
because we wish to 
be clothed upon, that 
what is subject to 
death may be swal- 
lowed up by life. 


356 


θεὸς ἦν ἐν Χριστῷ 
κόσμον καταλλάσσων 
ἑαυτῷ, μὴ λογιζόμε- 
νος αὐτοῖς τὰ παρα- 
πτώματα αὐτῶν, καὶ 
θέμενος ἐν ἡμῖν τὸν 
λόγον τῆς καταλλα- 
vis. Ὑπὲρ Χριστοῦ 
οὖν πρεσβεύομεν ὡς 
τοῦ θεοῦ παρακαλοῦν- 
τος δι᾽ ἡμῶν: δεόμε- 
θα ὑπὲρ Χριστοῦ, κα- 
ταλλάγητε τῷ θεῷ. 
τὸν μὴ γνόντα ἅμαρ- 
τίαν ὑπὲρ ἡμῶν ἅμαρ- 
τίαν ἐποίησεν, ἵνα 
ἡμεῖς γενώμεθα δικαι- 
οσύνη θεοῦ ἐν αὐτῷ. 


APPENDIX 


2 Cor. v. 19-21, p. 177. 


God was in Christ 
reconciling the world 
unto himself, not 
reckoning unto them 
their trespasses, and 
having committed 
unto us the word of 
reconciliation. 

We are ambassa- 
dors therefore on be- 
half of Christ, as 
though God were in- 
treating by us: we 
beseech you on be- 
half of Christ, be ye 
reconciled to God. 
Him who knew no 
sin he made fo be sin 
on our behalf; that 
we might become the 
righteousness of God 
in him. 


God was in Christ, 
reconciling the world 
to himself; not 
reckoning up their 
transgressions 
against them; and 
has laid upon us the 
message of recon- 
ciliation. We then 
are ambassadors for 
Christ. As though 
God spoke through 
us, we beseech in 
Christ’s stead: ‘‘ Be 
ye reconciled to 
God.” For him who 
knew no sin, he hath 
on our behalf made 
sin, in order that we 
might become the 
righteousness of God 
in him, 


2 Cor. vi. 4-10, pp. 178, 179. 


ἐν παντὶ συνιστά- 
νοντες ἑαυτοὺς ὡς θεοῦ 
διάκονοι: ἐν ὑπομονῇ 
πολλῇ, ἐν θλίψεσιν, 
ἐν ἀνάγκαις, ἐν στε- 
νοχωρίαις, ἐν πλη- 
yais, ἐν φυλακαῖς, 
ἐν ἀκαταστασίαις, ἐν 
κόποις, ἐν ἀγρυπνίαις, 
ἐν νηστείαις, ἐν ἀγνό- 
THT, ἐν γνώσει, ἐν 
μακροθυμίᾳ, ἐν χρη- 
στότητι, ἐν πνεύματι 
ἁγίῳ, ἐν ἀγάπῃ ἂν- 
υποκρίτῳ, ἐν λόγῳ 
ἀληθείας, ἐν δυνάμει 
θεοῦ: διὰ τῶν ὅπλων 
τῆς δικαιοσύνης τῶν 
δεξιῶν καὶ ἀριστερῶν, 
διὰ δόξης καὶ ἀτιμίας, 
διὰ δυσφημίας καὶ 


In every thing 
commending our- 
selves, as ministers 
of God, in much pa- 
tience, in afflictions, 
in necessities, in dis- 
tresses, in stripes, in 
imprisonments, in 
tumults, in labours, 
in watchings, in fast- 
ings ; in pureness, in 
a lr as in long- 
suffering, in kind- 
ness, in the Holy 
Ghost, in love un- 
feigned, in the word 
of truth, in the power 
of God; by the 
armour of righteous- 
ness on the right 
hand and on the left, 
by glory and dis- 
honour, by evil re- 


In all things, as 
ministers of God 
should, we recom- 
mend ourselves, —in 
much patience; in 
oppressions, in neces- 
sities, in straits, in 
stripes, in imprison- 
ments, in dissensions, 
in labors, in sleep- 
lessness, in fastings ; 
in purity, in know- 
ledge, in long-suffer- 
ing, in kindness, in a 
holy spirit, in love 
unfeigned, in the 
word of truth, in the 
power of God ; by the 
weapons of right- 
eousness on the right 
hand and on the left, 
by honor and dis- 
honor, by evil report 


εὐφημίαΞ' ὡς πλά- 
vot καὶ ἀληθεῖς, ὡς 
ἀγνοούμενοι καὶ ἐπι- 
γινωσκόμενοι, ὡς ἄπο- 
θνήσκοντες καὶ ἰδοὺ 
ζῶμεν, ὡς παιδευόμε- 
vot καὶ μὴ θανατού- 
μενοι, ὡς λυπούμενοι 
ἀεὶ δὲ χαίροντες, ὡς 
πτωχοὶ πολλοὺς δὲ 
πλουτίζοντες, ὡς 
μηδὲν ἔχοντες καὶ 
πάντα κατέχοντες. 


APPENDIX 


port and good report; 
as deceivers, and yet 
true; as unknown, 
and yet well known; 
as dying, and behold, 
we live; as chas- 
tened,and not killed; 
as sorrowful, yet al- 
way rejoicing; as 
poor, yet making 
many rich; as hay- 
ing nothing, and yet 
possessing all things. 


357 
and good report ; as 


deceivers yet true, 
as unknown yet well- 
known, as dying, yet 
behold we live, as 
chastened yet not 
killed, as sorrowful, 
but always rejoicing, 
as poor, but making 
many rich, as haying 
nothing, yet possess- 
ing all things. 


Gal. v. 16-24, pp. 203, 204. 


Λέγω δέ, πνεύματι 
περιπατεῖτε καὶ ἐπι- 
θυμίαν σαρκὸς οὐ μὴ 
τελέσητε. 7 γὰρ σὰρξ 
ἐπιθυμεῖ κατὰ τοῦ 
πνεύματος, τὸ δὲ 
πνεῦμα κατὰ τῆς σαρ- 
κός, ταῦτα γὰρ ἀλλή- 
λοις ἀντίκειται, ἵνα 
μὴ ἃ ἐὰν θέλητε ταῦ- 
τα ποιῆτε. εἰ δὲ 
πνεύματι ἄγεσθε, οὐκ 
ἐστὲ ὑπὸ νόμον. φα- 
νερὰ δέ ἐστιν τὰ ἔργα 
τῆς ἅτινά 
ἐστιν πορνεία, ἀκα- 
θαρσία, ἀσέλγεια, εἰ- 
δωλολατρία, φαρμα- 
κία, ἔχθραι, ἔρις, 
ζηλος, θυμοί, ἐριθίαι, 
διχοστασίαι, αἱρέσεις, 
φθόνοι, μέθαι, κῶμοι, 
καὶ τὰ ὅμοια τούτοις, 
ἃ προλέγω ὑμῖν καθὼς 


σαρκός, 


But I say, Walk 
by the Spirit, and ye 
shall not fulfil the 
lust of the flesh. For 
the flesh lusteth 
against the Spirit, 
and the Spirit 
against the flesh ; for 
these are contrary 
the one to the other; 
that ye may not do 
the things that ye 
would. But if ye 
are led by the Spirit, 
ye are not under the 
law. Now the works 
of the flesh are man- 
ifest, which are these, 
fornication, unclean- 
ness, lasciviousness, 
idolatry, soreery, en- 
mities, strife, jeal- 
ousies, wraths, fac- 
tions, divisions, 
heresies, envyings, 
drunkenness, revel- 
lings, and such like: 
of the which I fore- 


warn you, even as I 


What I mean is 
this: walk according 
to the impulses of 
the spirit and you 
will not carry out 
the desires of the 
flesh. For the de- 
sires of the flesh are 
contrary to those of 
the spirit, and those 
of the spirit are con- 
trary to those of the 
flesh ; for these are 
set in array against 
each other, in order 
that you may not be 
able to do what you 
wish. But if you 
are led by the spirit, 
you are not under 
law. But the works 
of the flesh are ap- 
parent to all, for ex- 
ample: fornication, 
impurity, wanton- 
ness, idolatry, sor- 
cery, hatreds, strife, 
jealousies, passion- 
ate outbreaks, in- 
trigues, divisions, 
factions, envyings, 
drunkenness, carous- 
als, and such like; 
of which I forewarn 


358 


προεῖπον ὅτι of τὰ 
τοιαῦτα πράσσοντες 
βασιλείαν θεοῦ οὐ 
κληρονομήσουσιν. 6 
δὲ καρπὸς τοῦ πνεύ- 
ματός ἐστιν ἀγάπη, 
χαρά, εἰρήνη, μακρο- 
θυμία, χρηστότης, 
ἀγαθωσύνη, πίστις, 
πραὕτης, ἐγκράτεια' 
κατὰ τῶν τοιούτων 
οὐκ ἔστιν νόμος. of δὲ 
τοῦ χριστοῦ Ἰησοῦ 
τὴν σάρκα ἐσταύρω- 
σαν σὺν τοῖς παθήμα- 
σιν καὶ ταῖς ἐπιθυ- 
μίαις. 


νῦν δὲ γνόντες θεόν, 
μᾶλλον δὲ γνωσθέν- 
τες ὑπὸ θεοῦ, πῶς 
πάλιν 
ἐπὶ τὰ ἀσθενῇ καὶ 


ἐπιστρέφετε 


πτωχὰ στοιχεῖα, οἷς 
πάλιν ἄνωθεν δουλεῦ- 
σαι θέλετε; ἡμέρας 
παρατηρεῖσθε καὶ μῆ- 
νας καὶ καιροὺς καὶ 
ἐνιαυτούς. 


Καὶ καθὼς οὐκ ἐδο- 
κίμασαν θεὸν 
ἔχειν ἐν ἐπιγνώσει, 


τὸν 


παρέδωκεν αὐτοὺς 6 
θεὸς εἰς ἀδόκιμον νοῦν, 
ποιεῖν τὰ μὴ καθή- 
κοντα, πεπληρωμέ- 
νους πάσῃ ἀδικίᾳ πο- 


APPENDIX 


did forewarn you, 
that they which 
practise such things 
shall not inherit the 
kingdom of God. 
But the fruit of the 
Spirit is love, joy, 
peace, longsuffering, 
kindness, goodness, 
faithfulness, meek- 
ness, temperance: 
against such there is 
no law. And they 
that are of Christ 
Jesus have crucified 
the flesh with the 
passions and the 
lusts thereof. 


Gal. iv. 9-10, p. 208. 


But now that ye 
have come to know 
God, or rather to be 
known of God, how 
turn ye back again 
to the weak and 
beggarly rudiments, 
whereunto ye desire 
to be in bondage over 
again? Ye observe 
days, and months, 
and seasons, and 
years. 


Rom. i. 28-32, p. 222. 


And even as they 
refused to have God 
in their knowledge, 
God gave them up 
unto a _ reprobate 
mind, to do those 
things which are not 
fitting; being filled 
with all unrighteous- 
ness, wickedness, 


you, as I did before 
forewarn you, that 
they who practice 
such things shall not 
inherit the kingdom 
of God. But the 
fruit of the Spirit is 
love, joy, peace, 
lon ering, ser- 
viceableness, good- 
ness, faith, meek- 
ness, are : 
against such there is 
no law. And they 
that are Jesus 
Christ’s have cruci- 
fied the flesh with its 
passions and its evil 
desires. 


Now, when ye 
have gained the 
knowledge of God, 
or, rather, when God 
has acknowledged 
you, how is it that ye 
are turning back to 
those rules, weak 
and beggarly, to 
which you desire 
again to be in bond- 
age? Ye observe 
days, and months, 
and seasons, and 
years. 


And as they 
thought fit to cast 
out God from their 
knowledge, God 
gave them over to an 
outeast mind, to do 
those things which 
are not fit: being 
filled with all un- 
righteousness, vil- 


νηρίᾳ πλεονεξίᾳ κακίᾳ, 
μεστοὺς φθόνου φόνου 
ἔριδος δόλου κακοη- 
θίας, ψιθυριστάς, κα- 
ταλάλους-, θεοστυγεῖς, 
ὕβριστάς, ὑπερηφά- 
νους, ἀλαζόνας, ἐφευ- 
ρετὰς κακῶν, γονεῦσιν 
ἀπειθεῖς, ἀσυνέτους, 
ἀσυνθέτους, ἀστόρ- 
yous, ἀνελεήμονας" 
οἵτινες τὸ δικαίωμα 
τοῦ θεοῦ ἐπιγνόντες, 
ὅτι οἱ τὰ τοιαῦτα 
πράσσοντες ἄξιοι θα- 
νάτου εἰσίν, οὐ μόνον 
αὐτὰ ποιοῦσιν ἀλλὰ 
καὶ συνευδοκοῦσιν 
τοῖς πράσσουσιν. 


APPENDIX 


whisperers, bac ke 
biters, hateful to 
God, insolent, 
haughty, 1 
inventors of evil 
things, disobedient 
to parents, without 
understanding, cove- 
nant-breakers, with- 
out natural affection, 
unmerciful: who, 
knowing the ordi- 
nance of God, that 
they which practise 
such things are 
worthy of death, not 
only do the same, 
but also consent with 
them that practise 
them. 


359 


lainy, covetousness, f 
maliciousness; being 
full of envy, murder, 
strife, deceit, malig- 
nity ; secret malign- 
ers, open defamers, 
hateful to God, inso- 
lent, haughty, boast- 
ful, inventors of evil, 
disobedient to par- 
ents, without under- 
standing, covenant 
breakers, without 
natural affection, 
unmerciful; who. 
knowing the sen- 
tence of God, that 
they who practice 
such things are 
worthy of death, not 
only do the same, 
but have pleasure in 
those that do them. 


Rom. iii. 20-26, pp. 237, 238. 


διότι ἐξ ἔργων νό- 
μου ov δικαιωθήσεται 
πᾶσα σὰρξ ἐνώπιον 
αὐτοῦ, διὰ γὰρ νόμου 
ἐπίγνωσις ἁμαρτίας. 
νυνὶ δὲ χωρὶς νόμου 
δικαιοσύνη θεοῦ πε- 
φανέρωται, μαρτυρου- 
μένη ὑπὸ τοῦ νόμου 
καὶ τῶν προφητῶν, 
δικαιοσύνη δὲ θεοῦ 
διὰ πίστεως [Ἰησοῦ 
Χριστοῦ, εἰς πάντας 
τοὺς πιστεύοντας, οὐ 
γάρ ἐστιν διαστολή. 


Because ὈΥ, the 
works of the law 
shall no flesh be jus- 
tified in his sight: 
for through the law 
cometh the knowledge 
of sin. But now 
apart from the law a 
righteousness of God 
hath been mani- 
fested, being wit- 
nessed by the law 
and the prophets; 
even the righteous- 
ness of God through 
faith in Jesus Christ 
unto all them that 
believe; for there is 
no distinction; for 


Therefore right- 
eousness does not 
proceed from doing 
deeds required by 
law ; not thus can 
any flesh be right- 
ened in his sight. 


But in these latter 
days, without law 
God’s righteousness 
is manifested, that 
same righteousness 
to which the law and 
the prophets bare 
witness; that is, 
God’s righteousness, 
given through faith 
in the Messiah, unto 
all those who exer- 
cise faith. For there 
is no difference ; for 


360 


πάντες γὰρ ἥμαρτον 
καὶ ὑστεροῦνται τῆς 
δόξης τοῦ θεοῦ, δικαι- 
ovpevo. δωρεὰν τῇ 
αὐτοῦ χάριτι διὰ τῆς 
ἀπολυτρώσεως τῆς ἐν 
Χριστῷ Ἰησοῦ: ὃν 
προέθετο 6 θεὸς iAa- 
στήριον διὰ πίστεως 
ἐν τῷ αὐτοῦ αἵματι εἰς 
ἔνδειξιν τῆς δικαιοσύ- 
νης αὐτοῦ διὰ τὴν 
πάρεσιν τῶν προγε- 
ἁμαρτημά- 
τῶν ἐν τῇ ἀνοχῇ τοῦ 


γονότων 


θεοῦ, πρὸς τὴν ἔνδει- 
tw τῆς δικαιοσύνης 
αὐτοῦ ἐν τῷ νῦν και- 
ρῷ, εἰς τὸ εἶναι αὐτὸν 
δίκαιον καὶ δικαιοῦντα 


τὸν ἐκ πίστεως Ἰησοῦ. 


APPENDIX 


all have sinned, and 
fall short of the 
glory of God; being 
justified freely by his 
grace through the 
redemption that is in 
Christ Jesus: whom 
God set forth to be a 
propitiation, through 
faith, by his blood, 
to shew his right- 
eousness, because of 
the passing over of 
the sins done afore- 
time, in the forbear- 
ance of God; for the 
shewing, I say, of 
his righteousness at 
this present season: 
that he might him- 
self be just, and the 
justifier of him that 
hath faith in Jesus. 


all have sinned and 
all fall short of God’s 
glorious image; 
being rightened 
freely by his gift 
through that deliver- 
ance which is in 
Christ Jesus, whom 
God hath set forth 
openly, as a Mercy 

by whom we 
have access to the 
Father through faith 
in his blood; thus 
serving to demon- 
strate his righteous- 
ness in the passing 
over, in God’s for- 
bearance, of past 
transgressions, and 
demonstrating _his 
righteousness at this 
present time; that 
he might be seen to 
be both righteous 
himself and the 
rightener of him 
whose righteousness 
proceeds from faith 
in Jesus. 


Rom. viii. 19-25, pp. 249, 250. 


h γὰρ ἀποκαραδοκία 
τῆς κτίσεως τὴν ἀπο- 
κάλυψιν τῶν υἱῶν τοῦ 
θεοῦ ἀπεκδέχεται: τῇ 
γὰρ ματαιότητι ἣ 
κτίσις ὑπετάγη, οὐχ 
ἑκοῦσα ἀλλὰ διὰ τὸν 
ὑποτάξαντα, ἐφ᾽ ἑλ- 
πίδι ὅτι καὶ αὐτὴ 7 
κτίσις ἐλευθερωθήσε- 
ται awd τῆς δουλείας 
τῆς φθορᾶς εἰς τὴν 
ἐλευθερίαν τῆς δόξης 


For the earnest 
expectation of the 
creation waiteth for 
the revealing of the 
sons of God. For 
the creation was sub- 
jected to vanity, not 
of its own will, but 
by reason of him who 
subjected it, in hope 
that the creation it- 
self also shall be 
delivered from the 
bondage of corrup- 
tion into the liberty 
of the glory'of the 


For the earnest 
expectation of the 
ereation waiteth for 
the unveiling of the 
sons of God. For 
the creation was 
made subject to de- 
eay, not of its own 
will, but by reason 
of him who hath 
subjected the same 
in the hope that the 
creation itself also 
shall be delivered 
from the bondage of 
corruption into the 
liberty of the glory 


τῶν τέκνων τοῦ θεοῦ. 
οἴδαμεν γὰρ ὅτι πᾶσα 
ἡ κτίσις συνστενάζει 
καὶ συνωδίνει ἄχρι 
τοῦ νῦν" οὐ μόνον δέ, 
ἀλλὰ καὶ αὐτοὶ τὴν 
ἀπαρχὴν τοῦ πνεύμα- 
τος ἔχοντες [ἡμεῖς] 
καὶ αὐτοὶ ἐν ἑαυτοῖς 
στενάζομεν, υἱοθεσίαν 
ἀπεκδεχόμενοι τὴν 
ἀπολύτρωσιν τοῦ σώ- 
ματος ἡμῶν. τῇ γὰρ 
ἐλπίδι ἐσώθημεν: ἐλ- 
πὶς δὲ βλεπομένη οὐκ 
ἔστιν ἐλπίς, ὃ γὰρ 
βλέπει τίς ἐλπίζει; 
εἰ δὲ ὃ οὐ βλέπομεν 
ἐλπίζομεν, δι᾽ ὕπομο- 
νῆς ἀπεκδεχόμεθα. 


ὅτι οὖς προέγνω, 
καὶ προώρισεν συμ- 
μόρφους τῆς εἰκόνος 
τοῦ υἱοῦ αὐτοῦ, εἰς 
τὸ εἶναι αὐτὸν πρω- 
τότοκον ἐν πολλοῖς 
ἀδελφοῖς: οὖς δὲ 
προώρισεν, τούτους 
καὶ ἐκάλεσεν" καὶ 
obs ἐκάλεσεν, τούτους 
καὶ ἐδικαίωσεν: οὗς 
δὲ ἐδικαίωσεν, τού- 
tous καὶ ἐδόξασεν. 


APPENDIX 


children of God. For 
we know that the 
whole creation 
groaneth and travy- 
aileth in pain to- 
gether until now. 
nd not only so, but 
ourselves also, w 
have the firstfruits 
of the Spirit, even 
we 0 ves groan 
within ourselves, 
waiting for our adop- 
tion, to wit, the re- 
demption of our 
body. For by hope 
were we saved: but 
hope that is seen is 
not hope: for who 
hopeth for that 
which he _ seeth? 
But if we hope for 
that which we see 
not, then do we with 
patience wait for it. 


Rom. viii. 29, 30, p. 250. 


For whom he fore- 
knew, he also fore- 
ordained to be con- 
formed to the i 
of his Son, that he 
might be the first- 
born among many 
brethren: and whom 
he foreordained, 
them:he also called: 
and whom he called, 
them he also justi- 
fied: and whom he 
justified, them he 
also glorified. 


361 


of the children of 
God. For we know 
that the whole crea- 
tion groaneth and 
travaileth in pain 
together until now; 
and not only so, but 
also we ourselves, 
though we possess 
the firstfruits of the 
Spirit, even we our- 
selves groan within 
ourselves, waiting 
for the sonship, even 
for the deliverance 
ofourbody. For by 
hope are we saved; 
but hope that is seen 
is not hope ; for who 
hopes for that which 
he sees ? but if we 
hope for that we see 
not, then do we with 
patience wait for it. 


Whom he did 
foreknow he also did 
foreordain to be con- 
formed to the image 
of his Son, that he 
might be firstborn 
among many bre- 

n. Moreover, 
whom he did fore- 
ordain, them he also 
ealled; and whom 
he called, them he 
also rightened; and 
whom 


e rightened 
them he "aio glo- 
rified. 


362 


τί οὖν ἐροῦμεν πρὸς 
ταῦτα; εἰ ὃ beds ὑπὲρ 
ἡμῶν, τίς Ka? ἡμῶν; 
ὅς γε τοῦ ἰδίου υἱοῦ 
οὐκ ἐφείσατο, ἀλλὰ 
ὑπὲρ ἡμῶν πάντων πα- 
ρέδωκεν αὐτόν, πῶς 
οὐχὶ καὶ σὺν αὐτῷ τὰ 
πάντα ἡμῖν χαρίσε- 
ται; τίς ἐγκαλέσει 
κατὰ ἐκλεκτῶν θεοῦ ; 
θεὸς ὃ δικαιῶν: τίς ὃ 
κατακρινῶν ; Χριστὸς 
[Ἰησοῦς] ὃ ἀποθανών, 
μᾶλλον δὲ ἐγερθεὶς 
[ἐκ νεκρῶν], ὅς ἐστιν 
ἐν δεξιᾷ τοῦ θεοῦ, ὃς 
καὶ ἐντυγχάνει ὑπὲρ 
ἡμῶν" τίς ἡμᾶς χωρί- 
σει ἀπὸ τῆς ἀγάπης 
τοῦ χριστοῦ ; θλίψις 
ἢ στενοχωρία ἢ διω- 
γμὸς ἢ λιμὸς ἣ γυμνό- 
τὴς ἢ κίνδυνος ἢ 
μάχαιρα; καθὼς γέ- 
ραπται ὅτι 
Ἕνεκεν σοῦ θανα- 
τούμεθα ὅλην τὴν 
ἡμέραν, 
ἐλογίσθημεν ὡς 
πρόβατα σφαγῇ-. 
ἀλλ᾽ ἐν τούτοις πᾶσιν 
ὑπερνικῶμεν διὰ τοῦ 
ἀγαπήσαντος ἡμᾶς. 
πέπεισμαι γὰρ ὅτι 
οὔτε θάνατος οὔτε ζωὴ 
οὔτε ἄγγελοι οὔτε 


APPENDIX 


Rom. viii. 31-39, p. 251. 


What then shall 
we say to _ these 
things? If God is 
for us, who ts against 
us? Hethatspared 
not his own Son, but 
delivered him up for 
us all, how shall he 
not also with him 


charge of God’s 


that justifieth; who 
is he that shall con- 
demn? Τὸ is Christ 


who is at the right 
hand of God, who 
also maketh inter- 
cession for us. Who 

separate us 
from the love of 
Christ ? shall tribu- 
lation, or anguish, or 
persecution, or 
famine, or naked- 
ness, or il, or 
sword ? Even as it 
is written, 

For thy sake we 
are killed all the 
day long ; 

We were ac- 
counted as 


sheep for the 

slaughter. 
Nay, in all these 
things we are more 
than conquerors 
through him 


loved us. For I am 
persuaded, that nei- 
ther death, nor life, 
nor angels, nor prin- 


What shall we then 
say to these things ? 
If God be for us, 
who can -be against 
us? Hethatspared 
not his own son, but 
delivered him up for 
us all, how he 
not with him also 


has rightened us ὃ 
Who shall condemn ; 
shall Christ — he 
who has died, yea, 
rather ἴσα bore 
again, who is at the 
right hand of God 
and pleads our 
cause ? Who shall 
separate us from the 
love of Christ? 
Shall affliction, or 
straits, or persecu- 
tion, or famine, or 
nakedness, or peril, 
or the sword of the 
executioner? As it 


all the day long, we 
are counted as sheep 
for the slaughter.” 
Nay, in all these 
things we are more 
than conquerors 
through him that 
loved us; for I am 
persuaded that 
neither death, nor 
life, nor angels, nor 
principalities, nor 


ἀρχαὶ οὔτε ἐνεστῶτα 
οὔτε μέλλοντα οὔτε 
δυνάμεις οὔτε ὕψωμα 
οὔτε βάθος οὔτε τις 
κτίσις ἑτέρα δυνήσε- 
ται ἡμᾶς χωρίσαι ἀπὸ 
τῆς ἀγάπης τοῦ θεοῦ 
τῆς ἐν Χριστῷ Ἰησοῦ 


τῷ κυρίῳ ἡμών. 
Παρακαλῶ οὖν ὑμᾶς, 
ἀδελφοί, διὰ τῶν 


οἰκτιρμῶν τοῦ θεοῦ 
παραστῆσαι τὰ σώ- 
ματα ὑμῶν θυσίαν 
(ζῶσαν ἁγίαν τῷ θεῷ 
εὐάρεστον, τὴν λογι- 
κὴν λατρείαν ὑμῶν" 
καὶ μὴ συνσχηματί- 
(εσθε τῷ αἰῶνι τούτῳ, 
ἀλλὰ μεταμορφοῦσθε 
τῇ ἀνακαινώσει τοῦ 
νοός, εἰς τὸ δοκιμάζειν 
ὑμᾶς τί τὸ θέλημα 
τοῦ θεοῦ, τὸ ἀγαθὸν 
καὶ εὐάρεστον καὶ 
τέλειον. 

Λέγω γὰρ διὰ τῆς 
χάριτος τῆς δοθείσης 
μοι παντὶ τῷ ὄντι 
ἐν ὑμῖν μὴ ὕπερ- 


φρονεῖν παρ᾽ ὃ δεῖ 


φρονεῖν, ἀλλὰ φρονεῖν 
εἰς τὸ σωφρονεῖν, ἑκά- 
στῳ ὡς ὃ θεὺς ἐμέρι- 
σεν μέτρον πίστεως. 
καθάπερ γὰρ ἐν ἑνὶ 
σώματι πολλὰ μέλη 
ἔχομεν, τὰ δὲ μέλη 
παντὰα οὗ τὴν αὐτὴν 
ἔχει πρᾶξιν, οὕτως οἱ 


APPENDIX 


cipalities, nor things 
present, nor thi 

to come, nor powers, 
nor height, nor 
depth, nor any other 
creature, shall be 
able to separate us 
from the love of 


Rom. xii. pp. 273-275. 


I beseech you 
therefore, brethren, 
by the mercies of 
God, to present your 
bodies a li living sacri- 
rag holy, acceptable 

which is your 
mtastie service. 
And be not fashioned 
according to this 
world: but be ye 
transformed by 
renewing of your 
mind, that ye may 
prove what is the 
good and acceptable 
and perfect will of 
God. 


For I say, through 
the grace that was 
given me, to every 
man that is among 
you, not to think of 
himself more highly 
than he ought to 
think; but so to 
think as to think 
soberly, according as 
God hath dealt to 
each man a measure 
of faith. For even 
as we have many 
members in one 
body, and all the 
members have not 
the same office: so 


363 


things present, nor 
things to come, nor 
powers, nor height, 
nor depth, nor any 
other created thing, 
shall be able to sepa- 
rate us from the love 
of God which is in 
Christ Jesus our 
Lord. 


I beseech yon, 
therefore, brethren, 
by the mercies of 
God, that ye present 
your bodies, a living 
sacrifice, holy, well 
pleasing to God, 
which is your reason- 
able service. And 
be not conformed to 
this age, but be ye 
transformed by the 
making anew of your 
mind, that ye may 
prove what is the 
will of God — name- 
ly, that which is 
good and well pleas- 
ing and _ perfect. 
For I say through 
the grace given to 
me, to every one that 
is among you, not to 
be high - minded, 
above that which he 
ought to be minded, 
but to be so-minded 
as to be sober- 
minded, as God hath 
distributed to each 
one the measure of 
faith. For even as 
we have many mem- 
bers in one body and 
all membérs have 
not the same office, 


364 


πολλοὶ ἐν σῶμά ἐσμεν 
ἐν Χριστῷ, τὸ δὲ καθ᾽ 
εἷς ἀλλήλων μέλη. 


Ἔχοντες δὲ χαρί- 
σματα κατὰ τὴν χάριν 
τὴν δοθεῖσαν ἡμῖν 
διάφορα, εἴτε προ- 
φητείαν κατὰ τὴν 


ἀναλογίαν τῆς πί- 
στεως, εἴτε διακονίαν 
ἐν τῇ διακονίᾳ, εἴτε 
ὁ διδάσκων ἐν τῇ 
διδασκαλίᾳ, εἴτε 6 
παρακαλῶν ἐν τῇ πα- 
ρακλήσει, ὃ μετα- 
διδοὺς ἐν ἁπλότητι, 
ὃ προϊστάμενος ἐν 
σπουδῇ, ὃ ἐλεῶν ἐν 
ἱλαρότητι. ἣ ἀγάπη 
ἀνυπόκριτος. ἀπο- 
στυγοῦντες τὸ πονη- 
ρόν, κολλώμενοι τῷ 
ἀγαθῷ: τῇ φιλαδελ- 
φίᾳ εἰς ἀλλήλους φι- 
λόστοργοι, τῇ τιμῇ 
ἀλλήλους προηγούμε- 
νοι, τῇ σπουδῇ μὴ 
ὀκνηροί, τῷ πνεύματι 
ζέοντες, τῷ κυρίῳ δου- 
λεύοντες, τῇ ἐλπίδι 
χαίροντες, τῇ θλίψει 
ὑπομένοντες, τῇ προ- 
σευχῇ προσκαρτε- 
ροῦντες, ταῖς χρείαις 
τῶν ἁγίων κοινωνοῦν- 
τες, τὴν φιλοξενίαν 
διώκοντες. εὐλογεῖτε 
τοὺς διώκοντας, εὐλο- 
γεῖτε καὶ μὴ κατα- 
χαίρειν μετὰ 
κλαίειν 


ρᾶσθε. 
χαιρόνπων, 


APPENDIX 


we, who are many, 
are one body in 
Christ, and severally 
members one of an- 
other. And having 
gifts differing ac- 
cording to the grace 
that was given to us, 
whether prophecy, 
let us prophesy ac- 
cording to the pro- 
portion of our faith ; 
or ministry, let us 
give ourselves to our 
ministry; or he that 
teacheth, to his 
teaching ; or he that 
exhorteth, to his ex- 
horting: he that 
giveth, let him do it 
with liberality; he 
that ruleth, with 


‘diligence; he that 


sheweth mercy, with 
cheerfulness. Let 
love be without hy- 
pocrisy. Abhor that 
which is evil ; cleave 
to that which is good. 
In love of the bre- 
thren be tenderly 
affectioned one to 
another; in honour 
preferring one an- 
other; in diligence 
not slothful ; fervent 
in spirit ; serving the 
Lord; rejoicing in 
hope; patient in 
tribulation ; continu- 
ing stedfastly in 
prayer ; communi- 
eating to the neces- 
sities of the saints; 
given to hospitality. 
Bless them that per- 
secute you; bless, 
and curse not. Re- 
joice with them that 
rejoice; weep with 


so we being many 
are one body in 
Christ and severally 
members one of 
another. 

But having gifts 
differing according 
to the grace that is 
given to us, whether 
prophecy, let us pro- 
phesy according to 
the proportion of our 
faith ; or service, let 
us give ourselves to 
our serving; or he 
that teacheth, to his 
teaching ; or he that 
exhorteth, to his ex- 
hortation. He that 
giveth, let him do it 
with singleness of 
heart; he that rul- 
eth, with diligence ; 
he that showeth 
mercy, ungrudging- 
ly. Let love be 
without false pre- 
tense. Abhor the 
evil, cleave to the 
good. In love of the 
brethren be kindly- 
affectioned one with 
another, in honor 
preferring one an- 
other; in diligence, 
not slothful; in 
spirit, fervent ; serv- 
ing the Lord; rejoi- 
cing in hope, patient 
in tribulation; con- 
tinuing steadfastly 
in prayer; sharing 
in common with the 
saints in their neces- 
sities ; pursuing hos- . 
pitality. Bless them 
which persecute you; 
bless and curse not. 
Rejoice with them 
thatrejoiceand weep 


μετὰ κλαιόντων. τὸ 
αὐτὸ εἰς ἀλλήλους 
φρονοῦντες, μὴ τὰ 
ὑψηλὰ φρονοῦντες 
ἀλλὰ τοῖς ταπεινοῖς 
συναπαγόμενοι. μὴ 
γίνεσθε φρόνιμοι παρ᾽ 
ἑαυτοῖς. μηδενὶ κακὸν 
ἀντὶ κακοῦ ἀποδιδόν- 
Tes’ προνοούμενοι 
καλὰ ἐνώπιον πάντων 
ἀνθρώπων" εἰ δυνατόν, 
τὸ ἐξ ὑμῶν μετὰ πάν- 
των ἀνθρώπων εἰρη- 
γεύοντες" μὴ ἑαυτοὺς 
ἐκδικοῦντες, ἀγαπη- 
τοί, ἀλλὰ δότε τόπον 
τῇ ὀργῇ, γέγραπται 
“γάρ Ἐμοὶ ἐκδίκησις, 
ἐγὼ ἀνταποδώσω, λέ- 
yet Κύριος. ἀλλὰ ἐὰν 
πεινᾷ 5 ἐχθρός σου, 
ψώμιζε αὐτόν: ἐὰν 
διψᾷ, πότιζε αὐτόν" 
τοῦτο γὰρ ποιῶν ἄν- 
θρακας πυρὸς σωρεύ- 
σεις ἐπὶ τὴν κεφαλὴν 
αὐτοῦ. μὴ νικῶ ὑπὸ 
τοῦ κακοῦ, ἀλλὰ νίκα 
ἐν τῷ ἀγαθῷ τὸ κα- 
κόν. 


Πᾶσα ψυχὴ ἐξου- 
σίαις ὑπερεχούσαις 
ὑποτασσέσθω, οὐ 
ἔστιν ἐξουσία εἰ pu 
ὑπὸ θεοῦ, αἱ δὲ Aes 
ὑπὸ θεοῦ τεταγμέναι 
εἰσίν: ὥστε ὁ ἀντι- 
τασσόμενος τῇ ἢ ἐξζου- 
σίᾳ τῇ τοῦ διοῦ δια- 
ταγῇ ἀνθέστηκεν, οἱ 


APPENDIX 


them that weep.- Be 
of the same mind one 
toward another. Set 
not your mind on 
high things, but con- 
descend to things 
that are lowly. Be 
not wise in your own 
conceits. Render to 
no man evil for evil. 
Take thought for 
things honourable in 
the sight of all men. 
If it be possible, as 
much as in you lieth, 
be at peace with all 
men. Avenge not 
yourselves, beloved, 
but give place unto 
wrath: for it is writ- 
ten, Vengeance be- 
longeth unto me; I 
will recompense, 
saith the Lord. But 
if thine enemy hun- 
ger, feed him; if he 
thirst, give him to 
drink: for in so 
doing thou shalt 
heap coals of fire 
upon his head. Be 
not overcome of evil, 
but overcome evil 


with good. 


Rom. xiii. 1, 2, p. 275. 


Let every soul be 
in subjection to the 
higher powers: for 
there is no power but 
of God; and the 
powers that be are 
ordained of God. 
Therefore he that 
resisteth the power, 


365 


with them that weep. 
Be of the same mind 
one toward another. 
Mind nothigh things, 
but be led away by 
the that are 
lowly. Be not wise 
in your own conceits. 
Give back to no one 
evil in return for 
evil. Take heed be- 
forehand that your 
conductbe honorable 
in the sight of all 
men. If it be pos- 
sible, as much as in 
you lieth, live peace- 
ably with all men. 
Dearly beloved, do 
not seek to vindicate 
yourselves, but yield 
to the wrath of your 
enemies. For it is 
written: ‘* Vindica- 
tion is mine; I will 
requite, saith the 
Lord.” Wherefore, 
if thine enemy hun- 
ger, feed him ; if he 
thirst, give him 

; for in so 
doing thou shalt 
heap coals of fire on 
his head. Be not 
overcome by evil, but 
overcome evil by 


good. 


Let every soul 
subject himself to 
the higher powers. 
There is no power 
but from God ; those 
that exist are or- 
dained by God. So 
that he who arrays 
himself against the 
power arrays him- 


366 


δὲ ἀνθεστηκότες ἕαυ- 
τοῖς κρίμα λήμψονται. 


ὅτι ἐν αὐτῷ ἐκτί- 
σϑη τὰ πάντα ἐν τοῖς 
οὐρανοῖς καὶ ἐπὶ τῆς 
γῆς, τὰ δρατὰ καὶ τὰ 
ἀόρατα, εἴτε θρόνοι 
εἴτε κυριότητες εἴτε 
ἀρχαὶ εἴτε ἐξουσίαι" 
τὰ πάντα δὲ αὐτοῦ 
καὶ εἰς αὐτὸν ἔκτι- 
ota καὶ αὐτὸς ἔστιν 
πρὸ πάντων καὶ τὰ 
πάντα ἐν αὐτῷ συνέ- 
στηκεν, καὶ αὖτός 
ἐστιν ἣ κεφαλὴ τοῦ 
σώματος, τῆς ἐκκλη- 
σίας: ὅς ἐστιν [ἢ] 
ἀρχή, πρωτότοκος ἐκ 
τῶν νεκρῶν, ἵνα γένη- 
ται ἐν πᾶσιν αὐτὸς 
πρωτεύων, ὅτι ἐν αὐτῷ 
πᾶν τὸ 
πλήρωμα κατοικῆσαι" 


εὐδόκησεν 


Μὴ οὖν τις ὑμᾶς 
κρινέτω ἐν βρώσει 
καὶ ἐν πόσει ἣ ἐν 
μέρει ἑορτῆς ἢ veo. 
μηνίας ἢ σαββάτων, 
ἅ ἐστιν σκιὰ τῶν 
μελλόντων, τὸ δὲ 
σῶμα τοῦ χριστοῦ. 


Εἰ ἀπεθάνετε σὺν 
Χριστῷ ἀπὸ τῶν στοι- 


ΑΡΡΕΝΡΙΧ. 


withstandeth the or- 
dinance of God. 


Col. i. 16-19, p. 298. 


For in him were 
all things created, 
in the heavens and 
upon the 
things visible and 
things invisible, 
whether thrones or 
dominions or prin- 
cipalities or powers ; 
all things have been 
created through him, 
and unto him; and 
he is before all 
things, and in him 
all things consist. 
And he is the head 
of the body, the 
church : who is the 

, the first- 
born from the dead ; 
that in all things he 
might have the pre- 
eminence. For it 
was the good plea- 
sure of the Father 
that in him should 
all the fulness dwell. 


Col. ii. 16, 17, p. 294. 


Let no man there- 
fore judge you in 
meat, or in drink, or 
in respect of a feast 
day or a new moon 
or a sabbath day: 
Myer a shadow 


of to 
come ; but the body 
is Christ’s. 


Col. ii. 20-22, p. 295. 


If ye died with 
Christ from the rudi- 


self against the ordi- 
nance of God. 


Because by means 
of him were all things 
created that are in 
the heavens and upon 
the earth, the visi- 
ble and the invisi- 
ble, whether they be 
thrones, or domin- 
ions,or principalities, 
or powers. All things 
are created through 
him and for him, 
and he is before all, 
and in him all things 
have their unity. 
And he is the head 
of the body —the 
Church; he is the 
beginning, the first- 
born from the dead, 
that in all he might 
have the preémi- 
nence ; for it pleased 


the fullness of all to - 


dwell in him. 


thenet no man 
erefore judge you 
drink, 


or in respect of a 
feast day or a new 


moon or sabbath 
days: which are a 
shadow of the things 
to come; but the 
body is Christ’s. 


If ye died with 
Christ from the rudi- 


xelwy τοῦ κόσμου, 
τί ὡς ζῶντες ἐν κόσμῳ 
δογματίζεσθε Μὴ 
ἅψῃ μηδὲ γεύσῃ μηδὲ 
θίγῃς, ἅ ἐστιν πάντα 
εἰς φθορὰν τῇ ἀποχρή- 
σει, κατὰ τὰ ἐντάλ- 
ματα καὶ διδασκαλίας 
τῶν ἀνθρώπων ; 


Εἰ οὖν συνηγέρθητε 
τῷ χριστῷ, τὰ ἄνω 
(nretre, οὗ 5 χριστός 
ἐστιν ἐν δεξιᾷ τοῦ 
θεοῦ καθήμενος: τὰ 
ἄνω φρονεῖτε, μὴ τὰ 
ἐπὶ τῆς γῆς, ἀπεθά- 
vere γάρ, καὶ ἡ ζωὴ 
ὑμῶν. κέκρυπται σὺν 
τῷ χριστῷ ἐν τῷ θεῷ" 
ὅταν ὃ χριστὸς φανε- 
ρωθῇ, ἡ (ζωὴ ἡμῶν, 
τότε καὶ ὑμεῖς σὺν 
᾿ αὐτῷ φανερωθήσεσθε 
ἐν δόξῃ. 

Νεκρώσατε οὖν τὰ 
μέλη τὰ ἐπὶ τῆς γῆ, 
πορνείαν, ἀκαθαρσίαν, 
πάθος, ἐπιθυμίαν κα- 
κήν, καὶ τὴν πλεονε- 
ξίαν ἥτις ἐστὶν εἰδω- 
λολατρία, δι᾽ ἃ ἔρχε- 
ται ἣ ὀργὴ τοῦ θεοῦ: 
ἐν οἷς καὶ ὑμεῖς περι- 
επατήσατέ ποτε ὅτε 
ἐζῆτε ἐν τούτοις" 


APPENDIX 


ments of the world, 
why, as though liv- 
ing in the world, do 
ye subject your- 
selves to ordinances, 
Handle not, nor 
cores nor touch (all 
which things are to 
perish with the 
using), after the pre- 
cepts and doctrines 
of men ? 


Col. iii. 1-7, p. 295. 


If then ye were 
raised together with 
Christ, seek the 
things that are 
above, where Christ 
is, seated on the right 
hand of God. t 
your mind on the 
things that are 
above, not on the 

that are upon 
the earth. For ye 
died, and your life is 
hid with Christ in 
God. When Christ, 
who is our life, shall 
be manifested, then 
shall ye also with 
him be manifested 
in glory. 
Mortify therefore 
your members which 
are upon the earth; 
fornication, unclean- 
ness, passion, evil 
desire, and covetous- 
ness, the which is 
idolatry ; for which 
things’ sake cometh 
the wrath of God 


upon the sons of dis-’ 


obedience ; in the 
which ye also walked 
aforetime, when ye 
lived in these things. 


367 


ments of the world, 
why, as though liv- 
ing in the world, do 
ye subject your- 
selves to ordinances, 
Handle not, nor 
taste, nor touch (all 
which things are to 
perish with the 
using), after the pre- 
cepts and doctrines 
of men ? 


If then ye were 


raised ther with 
Christ, seek the 
that are 


above, where Christ 
is, seated on the right 
hand of God. Set 
your mind on the 
things that are 
above, not on the 
things that are upon 
the earth. For ye 
died, and your life is 
hid with Christ in 
God. When Christ, 
our life, is manifest- 
ed, then shall ye also 
with him be mani- 
festedin glory. Put 
to death, therefore, 
your members which 
are upon the earth ; 
fornication, unclean- 
ness, passion, evil 
desire, and cove- 
tousness, which is 
idolatry ; for which 

ings’ sake cometh 
the wrath of God; in 
which ye also walked 
aforetime, when ye 
lived in these 


things. 


368 


Ἰούτου χάριν κά- 
μπτω τὰ γόνατά μου 
πρὸς τὸν πατέρα, ἐξ 
οὗ πᾶσα πατριὰ ἐν 
οὐρανοῖς καὶ ἐπὶ γῆς 
ὀνομάζεται, ἵνα δῷ 
ὑμῖν κατὰ τὸ πλοῦτος 
τῆς δόξης αὐτοῦ δυ- 
ψνάμει κραταιωθῆναι 
διὰ τοῦ πνεύματος 
αὐτοῦ εἰς τὸν ἔσω 
ἄνθρωπον, κατοικῆσαι 
τὸν χριστὸν διὰ τῆς 
πίστεως ἐν ταῖς καρ- 
δίαις ὑμῶν ἐν ἀγάπῃ" 
ἐρριζωμένοι καὶ τεθε- 
μελιωμένοι, ἵνα ἐξ- 
ισχύσητε καταλαβέ- 
σθαι σὺν πᾶσιν τοῖς 
ἁγίοις τί τὸ πλάτος 
καὶ μῆκος καὶ ὕψος καὶ 
βάθος, γνῶναί τε τὴν 
ὑπερβάλλουσαν τῆς 
γνώσεως ἀγάπην τοῦ 
χριστοῦ, ἵνα πληρω- 
θῆτε εἰς πᾶν τὸ πλή- 
ρώωμα τοῦ θεοῦ. 


APPENDIX 


Eph. iii. 14-19, p. 297. 


For this cause I 
bow my knees unto 
the Father, from 
whom every family 
in heaven and on 
earth is named, that 
he would grant you, 
according to the 
riches of his glory, 
that ye may be 
strengthened with 
power through his 
Spirit in the inward 
man ; that Christ 
may dwell in your 
hearts through faith; 
to the end that ye, 
being rooted and 
grounded in love, 
may be strong to 
apprehend with all 
the saints what is 
the breadth and 
length and height 
and depth, and to 
know the love of 
Christ which passeth 
knowledge, that ye 
may be filled unto 
all the fulness of 
God. 


For this cause I 
bow my knees unto 
the Father, from 
whom every father- 
hood in heaven and 
earth is named, that 
he would grant you, 
according to the 
riches of his glory, 
to be strengthened 
with power by means 
of his Spirit in the 
inward man; that 
Christ may dwell 
through faith in your 
hearts, ye having 
been rooted and 
grounded in love, 
to the end that ye 
may have the ability 
to apprehend with 
all the holy, what 
is the breadth, and 
length, and depth, 
and height [of love] ; 
and to know the love 
of Christ, which pass- 
eth knowledge, that 
ye might be filled 
even unto all the 
fullness of God. 


Eph. iv. 11-16, pp. 297, 298. 


καὶ αὐτὸς ἔδωκεν 
τοὺς μὲν ἀποστόλους, 
τοὺς δὲ προφήτας, 
τοὺς δὲ εὐαγγελι- 
στάς, τοὺς δὲ ποιμένας 
καὶ διδασκάλους, πρὸς 
τὸν καταρτισμὸν τῶν 
ἁγίων εἰς ἔργον δια- 
κονίας, εἰς οἰκοδομὴν 
τοῦ σώματος τοῦ 
χριστοῦ, μέχρι κα- 
ταντήσωμεν οἱ πάντες 
εἰς τὴν ἑνότητα τῆς 
πίστεως καὶ τῆς emi 


And he gave some 
to be apostles; and 
some, prophets ; and 
some, evangelists ; 
and some, pastors 
and teachers; for 
the perfecting of the 
saints, unto the work 
of ministering, unto 
the building up of 
the body of Christ: 
till we all attain unto 
the unity of the faith, 


And he gave 
some as apostles, and 
some as prophets, 
and some as evange- 
lists, and some as 
pastors and teachers, 
for the perfecting of 
the holy in the work 
of service, unto the 
building up of the 
body of Christ, until 
we all come unto the 
unity of the faithand 


γνώσεως τοῦ υἱοῦ τοῦ 
θεοῦ, εἰς ἄνδρα τέλει- 
ov, εἰς μέτρον ἧλι- 
κίας τοῦ πληρώματος 
τοῦ χριστοῦ. 

ἵνα μηκέτι ὦμεν νή- 
πιοι, κλυδωνιζόμενοι 
καὶ περιφερόμενοι 
παντὶ ἀνέμῳ τῆς δι- 
δασκαλίας ἐν τῇ κυ- 
βίᾳ τῶν ἀνθρώπων ἐν 
πανουργίᾳ πρὸς τὴν 
μεθοδίαν τῆς πλάνης, 
ἀληθεύοντες δὲ ἐν 
ἀγάπῃ αὐξήσωμεν εἰς 
αὐτὸν τὰ πάντα, ὅς 
ἐστιν ἣ κεφαλή, Χρι- 
στός, ἐξ οὗ πᾶν τὸ 
σῶμα συναρμολογού- 
μενον καὶ συνβιβαζό- 
μενον διὰ πάσης ἁφῆς 
τῆς ἐπιχορηγίας κατ᾽ 
ἐνέργειαν ἐν μέτρῳ 
ἑνὸς ἑκάστου μέρους 
τὴν αὔξησιν τοῦ σώ- 
ματος ποιεῖται εἰς οἰ- 
κοδομὴν ἑαυτοῦ ἐν 
ἀγάπῃ. 


APPENDIX 


and of the know- 
ledge of the Son of 
God, unto a full- 
grown man, unto the 
measure of the stat- 
ure of the fulness of 
Christ: that we may 
be no longer chil- 
dren, tossed to and 
froand carried about 
with every wind of 
doctrine, by the 
sleight of men, in 
craftiness, after the 
wiles of error; but 
speaking truth in 
age may grow up 

all things into 
ids, which is the 
head, even Christ ; 
from whom all the 
body fitly framed 
and knit together 
through that which 
every joint suppli- 
eth, according to the 
working in due mea- 
sure of each several 
part, maketh the in- 
crease of the body 
unto the building up 
of itself in love. 


369 


of the perfect know- 
ledge of the Son of 
God, unto a perfect 
manhood, unto the 
measure of the stat- 
ure of the fullness of 
Christ ; in order that 
we may be no — 
children, tossed 
and fro and inn 
hither and yon by 
every breath of 
teaching, in the mere 
hap- hazard of men, 
in Tal sorts of ways 
after the method of 
the wanderer; but, 
speaking the truth 
in ee may in every- 

Ww up into 
He o is the head, 
even Christ, from 
whom the whole 
body, fitly joined 
and knitted to- 
gether, by that bond 
of union which is 
furnished by all the 
joints, makes in- 
crease of the body 
unto the building of 
itself up in love, as 
the vital energy is 
effectual in every 
part. 


Eph. iv. 17-24, pp. 298, 299. 


Τοῦτο οὖν λέγω 
καὶ μαρτύρομαι ἐν 
κυρίῳ, μηκέτι ὑμᾶς 
περιπατεῖν καθὼς καὶ 
τὰ ἔθνη περιπατεῖ ἐν 
ματαιότητι τοῦ vods 
αὐτῶν, ἐσκοτωμένοι 
τῇ διανοίᾳ ὄντες, 
ἀπηλλοτριωμένοι τῆς 
ζωῆς τοῦ θεοῦ, διὰ τὴν 
ἄγνοιαν τὴν οὖσαν ἐν 


»- 


This I say there- 
fore, and testify in 
the Lord, that ye no 
longer walk as the 
Gentiles also walk, 
in the vanity of their 
mind, being dark- 
ened in their under- 
standing, alienated 
from the life of God 
because of the igno- 
rance that is in them, 


This I say there- 
fore and testify in 
the Lord, that ye no 
more walk as the 
other nations walk, 
in useless thoughts, 
being prefers ἢ in 
the understanding, 
being alienated from 
the life of God, 
through the igno- 
rance which is in 


370 


αὐτοῖς, διὰ τὴν πώρω- 
σιν τῆς καρδίας αὖ- 
τῶν, οἵτινες ἀπηλΎη- 
κότες ἑαυτοὺς παρέ- 
δωκαν τῇ ἀσελγείᾳ 
εἰς ἐργασίαν ἄκαθαρ- 
σίας πάσης ἐν πλεο- 
vetig. Ὑμεῖς δὲ οὐχ 
οὕτως ἐμάθετε τὸν 
χριστόν, εἴ γε αὐτὸν 
ἠκούσατε καὶ ἐν αὐτῷ 
ἐδιδάχθητε, καθὼς 
ἔστιν ἀλήθεια ἐν τῷ 
Ἰησοῦ, ἀποθέσθαι 
ὑμᾶς κατὰ τὴν προτέ- 
ραν ἀναστροφὴν τὸν 
παλαιὸν ἄνθρωπον τὸν 
φθειρόμενον κατά τὰς 
ἐπιθυμίας τῆς ἀπάτης, 
ἀνανεοῦσθαι δὲ τῷ 
πνεύματι τοῦ νοὸς 
ὑμῶν, καὶ ἐνδύσασθαι 
τὸν καινὸν ἄνθρωπον 
τὸν κατὰ θεὸν κτι» 
σθέντα ἐν δικαιοσύνῃ 
καὶ ὁσιότητι τῆς ἀλη- 
θείας. 


APPENDIX 


because of the hard- 
ening of their heart ; 
who being past feel- 
ing gave themselves 
up to lasciviousness, 
to work all unclean- 
ness with greediness. 
But ye did not so 
learn Christ; i so 
be that ye heard 
him, and were taught 
in him, even as truth 
is in Jesus: that ye 
put away, as con- 
cerning your former 
manner of life, the 
old man, which wax- 
eth corrupt after the 
lusts of deceit ; and 
that ye be renewed 
in the spirit of your 
mind, and put on the 
new man, which after 
God hath been 
created in righteous- 
ness and holiness of 
truth. 


them, because of the 
hardness of their 
hearts; who being 
without feeling, have 
given themselves 
over to outrageous 
conduct, to work out 
every form of im- 
purity in their inor- 
dinate desires. But 
ye have not so 
learned Christ, if 
indeed ye have paid 
heed to Him and 
been taught by Him, 
as the truth is in 
Jesus; that ye put 
astde that which ac- 
cords with your for- 
mer manner of life, 
the old man, that 
which is corrupt, 
that which is formed 
in accord with delu- 
sive desires; and that 
ye be renewed in the 
spiritual faculties of 
your nature and in- 
vest yourselves with 
the new man, that 
which is created in 
accord with God, in 
righteousness and in 
that piety which is 
of the truth. 


Phil. i. 3-11, pp. 811, 312. 


Εὐχαριστῶ τῷ θεῷ 
pov ἐπὶ πάσῃ τῇ 
μνείᾳ ὑμῶν πάντοτε 
ἐν πάσῃ δεήσει μου 
ὑπὲρ πάντων ὑμῶν, 
μετὰ χαρᾶς τὴν δε- 
how ποιούμενος, ἐπὶ 
τῇ κοινωνίᾳ ὑμῶν εἰς 
τὸ εὐαγγέλιον ἀπὸ 
τῆς πρώτης ἡμέρας 
ἄχρι τοῦ νῦν, πεποις 


I thank my God 
upon all my remem- 
branece of you, 
always in every sup- 
plication of mine on 
behalf of you all 
making my suppli- 
cation with joy, for 
your fellowship in 
furtherance of the 
gospel from the first 
day until now ; being 


I thank my God 
upon my every re- 
membrance of you, 
always in every sup- 
plication of mine on 
behalf of you all 
making my suppli- 
cation with joy for 
your fellowship in 
furtherance of the 
gospel from the first 
day until now ; being 


a. δ." 


θὼς αὐτὸ τοῦτο ὅτι ὃ 
ἐναρξάμενος ἐν ὑμῖν 
ἔργον ἀγαθὺν ἐπιτε- 
λέσει ἄχρι ἡμέρας 
Ἰησοῦ Χριστοῦ" κα- 
θώς ἐστιν δίκαιον ἐμοὶ 
τοῦτο φρονεῖν ὑπὲρ 
πάντων ὑμῶν, διὰ τὸ 
ἔχειν με ἐν τῇ καρ- 
δίᾳ ὑμᾶς, ἔν τε τοῖς 
δεσμοῖς μου καὶ ἐν 
τῇ ἀπολογίᾳ καὶ βε- 
βαιώσει τοῦ εὐαγγε- 
λίου συνκοινωνούς μου 
τῆς χάριτος πάντας 
ὑμᾶς ὄντας’ μάρτυς 
γάρ μου 6 θεός, ὡς 
ἐπιποθῶ πάντας ὑμᾶς 
ἐν σπλάγχνοις Χρι- 
στοῦ Ἰησοῦ. καὶ τοῦτο 
προσεύχομαι ἵνα 7 
ἀγάπη ὑμῶν ἔτι μᾶλ- 
λον καὶ μᾶλλον πε- 
ρισσεύῃ ἐν ἐπιγνώσει 
καὶ πάσῃ αἰσθήσει, 
εἰς τὸ δοκιμάζειν ὑμᾶς 
τὰ διαφέροντα, ἵνα 
ἦτε εἰλικρινεῖς καὶ 
ἀπρόσκοποι εἰς ἡμέ- 
ραν Χριστοῦ, πεπλη- 
ρωμένοι καρπὸν δικαι- 
οσύνης τὸν διὰ Ἰησοῦ 
Χριστοῦ εἰς δόξαν καὶ 
ἔπαινον θεοῦ. 


APPENDIX 


confident of this very 
thing, that he which 
began a good work 
in you will perfect it 
until the day of Jesus 
Christ: even as it is 
right for me to be 
thus minded on be- 
half of you all, be- 
cause I have you in 
my heart, inasmuch 
as, both in my bonds 
and in the defence 
and confirmation of 
the gospel, ye all are 
partakers with me of 
grace. For God is 
my witness, how I 
long after you all in 
the tender mercies of 
Christ Jesus. And 
this I pray, that your 
love may abound yet 
more and more in 
knowledge and all 
discernment ; so that 
ye may approve the 
things that are ex- 
cellent ; that ye may 
be sincere and void 
of offence unto the 
day of Christ ; being 
filled with the fruits 
of righteousness, 
which are through 
Jesus Christ, unto 
the glory and praise 
of God. 


371 


confident of this very 
thing, that he which 
began a good work 
in you will perfect 
it until the day of 
Jesus Christ: even 
as it is right for me 
to be thus minded on 
behalf of you all, 
because I have you 
in my inas- 
much as, both in my 
bonds and in the de- 
fense and confirma- 
tion of the gospel, 
Gidh seb ὅδ᾽ grace. 
with me of grace. 
For God is my wit- 
ness, how I long 
after you all in the 
tender mercies of 
Christ Jesus. And 
this I pray, that your 
love may abound yet 
more and more in 
knowledge and all 
discernment; so that 
ye may approve the 

i are ex~- 
cellent; in order that 
ye may stand the 
test of the light, nor 
cause others to 
stumble, even unto 
the day of Christ ; 
being filled with the 
fruits of righteous- 
ness, which are 
through Jesus 
Christ, unto the 


Geet: ee pene of 


Phil. i. 21-24, pp. 812, 313. 


Ἐμοὶ γὰρ τὸ (ἣν 
Χριστὸς καὶ τὸ ἀπο- 
θανεῖν κέρδος. εἰ δὲ 
τὸ (ἣν ἐν σαρκί, τοῦ- 
τό μοι καρπὸς ἔργου, 


For to me to live 
is Christ, and to die 
is gain. But if to 
live in the flesh, — 


if this is the fruit of 


For to me to live 
is Christ, and to die 
is gain. But if to 
live in the flesh, — 
if this is the fruit of 


372 


- καὶ τί αἱρήσομαι 
οὐ γνωρίζω: συνέχο- 
μαι δὲ ἐκ τῶν δύο, 
τὴν ἐπιθυμίαν ἔχων 
εἰς τὸ. ἀναλῦσαι καὶ 
σὺν Χριστῷ εἶναι, 
πολλῷ γὰρ μᾶλλον 
κρεῖσσον, τὸ δὲ ἐπι- 
μένειν τῇ σαρκὶ ἀν- 
αγκαιότερον δι᾿ ὑμᾶς. 


τοῦτο φρονεῖτε ἐν 
ὑμῖν ὃ καὶ ἐν Χριστῷ 
Ἰησοῦ, ὃς ἐν μορφῇ 
θεοῦ ὑπάρχων οὐχ 
ἁρπαγμὸν ἡγήσατο τὸ 
εἶναι ἴσα θεῷ, ἀλλὰ 
ἑαυτὸν ἐκένωσεν μορ- 
φὴν δούλου λαβών, ἐν 
ὁμοιώματι ἀνθρώπων 
γενόμενος" καὶ σχή- 
ματι εὑρεθεὶς ὡς ἄν- 
θρωπος ἐταπείνωσεν 
ἑαυτὸν γενόμενος ὑπή- 
κοος μέχρι θανάτου, 


θανάτου δὲ σταυροῦ" 


APPENDIX 


my work, then what 
I shall choose I wot 
not. But I amina 
strait betwixt the 
two, having the de- 
sire to depart and be 
with Christ: for it is 
very far better: yet 
to abide in the flesh 
is more needful for 
your sake. 


Phil. ii. 5-8, p. 313. 

Have this mind in 
you, which was also 
in Christ Jesus: who, 
being in the form of 
God, counted it not 
ἃ prize to be on an 
equality with God, 
but emptied himself, 
taking the form of a 
servant, being made 
in the likeness of 
men; and being 
found in fashion as a 
man, he humbled 
himself, becoming 
obedient even unto 
death, yea, the death 
of the cross. 


my work, then what 
I shall choose I know 
not. But I amina 
strait betwixt the 
two, having the de- 
sire to depart and be 
with Christ; for it 
is very far better: 
yet to abide in the 
flesh is more needful 
for your sake. 


Be intent within 
yourselves on this on 
which Christ Jesus 
was intent, who, al- 
though formerly he 
bore the form of 
God, yet did not 
think that this 
equality with God 
was something to be 
eagerly clung to, but 
emptied himself of 
it, so as to assume 
the form of a ser- 
vant, in that he be- 
came like unto men, 
and being found in 
fashion as a man he 
humbled himself, be- 
coming obedient 
even unto death, and 
that the death of the 


Phil. iii. 7-11, pp. 314, 815. 


᾿Αλλὰ ἅτινα ἦν μοι 
κέρδη, ταῦτα ἥγημαι 
διὰ τὸν χριστὸν (η- 
μίαν. ἀλλὰ μὲν οὖν 
γε καὶ ἡγοῦμαι πάντα 


(ζημίαν εἶναι διὰ τὸ. 


ὑπερέχον τῆς γνώ- 
σεως Χριστοῦ Ἰησοῦ 
τοῦ κυρίου μου δι᾽ ὃν 


loss for 
Christ. Yea verily, 
and I count 

things to be loss for 
the excellency of the 
knowledge of Christ 


Jesus my Lord: for 


ὩΣ what 
ings were gain to 
me, these fave I 
counted loss for 
Christ. Yea verily, 
and I count all things 
to be loss by reason 
of the excellency of 
the knowledge of 
Christ Jesus my 


τὰ πάντα ἐζημιώθην, 
καὶ ἡγοῦμαι σκύβαλα 
ἵνα Χριστὸν κερδήσω 
καὶ εὑρεθῶ ἐν αὐτῷ, 
μὴ ἔχων ἐμὴν δικαιο- 
σύνην τὴν ἐκ νόμου 
ἀλλὰ τὴν διὰ πίστεως 
Χριστοῦ, τὴν ἐκ θεοῦ 
δικαιοσύνην ἐπὶ τῇ 
πίστει, τοῦ γνῶναι 
αὐτὸν καὶ τὴν δύναμιν 
τῆς ἀναστάσεως aim 
τοῦ καὶ κοινωνίαν πα- 
θημάτων αὐτοῦ, συμ- 
μορφιζόμενος τῷ θα- 
νάτῷ αὐτοῦ, εἴ πως 
καταντήσω εἷς τὴν 
ἐξανάστασιν τὴν ἐκ 
νεκρῶν. 


APPENDIX 


whom I suffered the 
loss of all things, 
and do count them 
but dung, that I 
may gain Christ, 
and be found in him, 
not haying a right- 
eousness of mine 
own, even that which 
is of the law, but 
that which is 
through faith in 
Christ, the right- 
eousness which is of 
God by faith: that 
I may know him, 
and the power of his 
resurrection, and the 
fellowship of his suf- 
ferings, becoming 
conformed unto his 
death; if by any 
means I may attain 
unto the resurrec- 
tion from the dead. 


Phil. iii. 12-14, p. 315. 


οὐχ ὅτι ἤδη ἔλαβον 
ἢ ἤδη τετελείωμαι, 
διώκω δὲ εἰ καὶ κατα- 
λάβω, ἐφ᾽ ᾧ καὶ κα- 
τελήμφθην ὑπὸ Χρι- 
στοῦ [Ἰησοῦ]. ἀδελ- 
φοί, ἐγὼ ἐμαυτὸν 
οὔπω λογίζομαι κατει- 
ληφέναι: ἕν δέ, τὰ 
μὲν ὀπίσω ἐπιλανθα- 
νόμενος τοῖς δὲ ἔμπρο- 
σθεν ἐπεκτεινόμενος, 
κατὰ σκοπὸν διώκω 


εἰς τὸ βραβεῖον τῆς 


Not that I have 
already obtained, or 
am already made 
perfect: but I press 
on, if so be that I 
may apprehend that 
for which also I was 
apprehended by 

ist Jesus. Bre- 
thren, I count not 
myself yet to have 
apprehended: but 
one thing I do, for- 
getting the things 
which are behind, 
and stretching for- 
ward to the things 
which are before, I 
press on toward the 


373 


Lord: through 
whom I suffered the 
loss of all things, 
and do count them 
but refuse, that I 
may gain Christ, 
and be ‘found in 
him, not having a 
righteousness of 
mine own, even that 
which proceeds from 
the law, but that 
which is through 
faith in Christ, the 
righteousness which 
proceeds from God 
and is bestowed upon 
faith: that I may 
know him, and the 
power of his resur- 
rection, and the fel- 
lowship of his suf- 
ferings, becoming 
conformed unto his 
death; if by any 
means I may attain 
unto the resurrec- 


tion from the dead. 


Not that I have 
already obtained, or 
am already made 
perfect : but I press 
on, if so be that I 
may lay hold of that 
for which also I was 
laid hold of by 
Christ Jesus. Bre- 
thren, I count not 
myself yet to have 
laid hold on him: but 
one thing, forgetting 
the things which are 
behind, and stretch- 
ing forward to the 
things which are be- 
fore, I press on to- 
ward the goal unto 


374 


ἄνω κλήσεως τοῦ θεοῦ 


ἐν Χριστῷ Ἰησοῦ. 


Τὸ λοιπόν, ἄδελ- 
gol, ὅσα ἐστὶν ἀληθῆ, 
ὅσα σεμνά, ὅσα δί- 
καια, ὅσα ayvd, ὅσα 
προσφιλῆ, ὅσα εὔφη- 
μα, εἴ τις ἀρετὴ καὶ 
εἴ τις ἔπαινος, ταῦτα 
λογίζεσθε: & καὶ ἐμά- 
θετε καὶ παρελάβετε 
καὶ 
εἴδετε ἐν ἐμοί, ταῦτα 
καὶ 6 θεὸς 


καὶ ἠκούσατε 


πράσσετε" 
Tihs εἰρήνης ἔσται μεθ᾽ 
ὑμῶν. 


B. SCRIPTURE 


APPENDIX 


goal unto the prize 


of the high calling of 
God in Christ Jesus. 


Phil. iv. 8, 9, p. 316. 


Finally, brethren, 
whatsoever things 
are true, whatsoever 

are honoura- 
ble, whatsoever 
things are just, what- 
soever are 
pure, whatsoever 
things are lovely, 
whatsoever things 
are of good report ; 
if there be any vir- 
tue, and if there be 
any praise, think on 
these things. The 
things which ye both 
learned and received 
and heard and saw 
in me, these things 
do: and the God of 
peace shall be with 
you. 


PASSAGES CITED 


The asterisk (*) indicates that the scripture 


lated in the text. 


p. 66: xi. 26, p 
p- 61; 
xiii. 30-37, p. 46; 
50, p. 57; ‘xiv. 1 
15, p. 61; xiv. 
29, p. 197; xv. 
xvi. 13, p. "44; 

P- 


xvi. 30-8 33, "66 ; 


43; xiii. ἃ 
si 14, p. ds 
xiii. 38, 3 


> P- 
23, p. 7 
28, p. 1: 
xvi. 19, p. 


Xvi. 
31, p. 46; Pri £9, p. 813. 


ae 
9, 


44; xiv. 


ΟΣ 
δ 


things are honorable, 
whatsoever 


are lovely, whatso- 
ever things are of 
good report; what- 
ever is virtuous, and 
whatever is praise- 


which ye 
have both learned, 
and received, and 
heard, and seen in 
things, and the. Ged 
e 
of peace shall be 
with you. 


IN THIS BOOK 


which follows is trans- 


passage ᾿ 
Most of the other citations will be found in the foot-notes. 


APPENDIX 375 


2. τὸν sv 28, μι 20; Evi sso 5, 9, 


xix. 9, p. 45; xix. 21, p. 115 ; xix. 24-28, p. 56 ; xix. 26, 27, 37, 38, 


p. 53; xix. 30, p. 61; xx. 7-12, 18-20, p ; xx. 7,8, p. 65; 
xx, 20-31, p. ΘΙ; xx. 28, ἀπ, p. ΤΙ; xx. 88, $4, p 2; xx. 34 
p- 53; xxi. 18-30, δ hg ΟἹ; xxi. 37, p. 51; xxi 3740, p. 61; 
xxi. 39, p. 19 ; xxii. 3, p. 19 and p. 21 and p. 22; xxii. 3-11, p. 37; 
xxii. 4, p. ot _xaii, cai. 9, p- 38 5 xxii, 17-21, p. 306 ; xxii. 21, p. 42; 
oct a 30-20, 80; xxiii. 1 a het ge to os, 


ΓΝ TB, ne 61. 
Colossians, Epistle to: i. 1, p. 126; i. 16-19, ΜΕΥ ii. 16, 17, 


8 se 04; S08, δα; iii. 1-7, p. 295; iii. 16, 
p. 65 ; iii. 22-25, p. 
Corinthians, First Epistle to Ρ. 126; i. 7, p. 113; *i. 10-16, 


p- 124; i. 10, p. 131; i. 29, 3, δ᾽ “30, p. 107; 1. 26,27, p. 308 ; i 
26-28, p. ὅδ᾽; *ii., p. 105; ii. 2, .'I11; ii 10, p. 109; ii 3, 
p. 124; * iii. 4-9, 21-23, p. 124; iii. ‘21-23, p. 142; iv. 12, p. 53; 
v. 3-5, 11, p. 168 ; v. 7, p. 205 ; Ἐν. 9-11, p. 185 ; vi. 5, p. 19; vii. 
10, 11, p. 137; viii. 4, 7-12, p. 58; vili. 4-8, p. 127; viii. 10, 
4, p. 138; viii. 13, p. 139; at 2,’ p. 126; ix, 12, p. 53; * xi, 
3-15, p. 145; xi. 7, p. 237; xii. 28, p . 206 ; * xii. 20-xiii. 13, 
p. 155; xiii. 8, p. io8; xiv. 18, p. 149; xiv. 29, p. 206; * xiv, 
$4, 35, p. 145; xv. 3-8, p . 46; xv. 8, p. 29; xv. 8, 9, p. 393 XV. 
. 113; xv. 33, 20, * xv, "35-58, p- 162 ; xv. 51, p 89. : 
"Bpistle to: ὦ ἢ 3-5, p. 172; 1. 8, Ὁ p. 168; 

i. 45-28; 170; 1, 17, 18, p. 169; ii. 1, 2, . 170; ii. 6, p. 168; 
ii. 10, 11, p. 169; iii. 1, 158) iii. 1-3, p. 1 10 ; iii. 7-18, p. 173 ; 
iii. 18, p. 173 and p. 337 7 and 'ρ. 239 ; '¥ iv. 5-11, p. 174; iv. 18, 
p- 108 and p. 175 and p. 233 ; * v. 1-4, p. 176 ; v. 6-8, 16, p. 113; 
vy. 12, 13, p. 169; v. 16, p. 29 Se Pl 113 and p. 177; Ἐν. 19-21, 
p. 177; *vi. 4-10, p. 178; vi. 14, p. 19; viii. 19, p. 73; x. 5, 
p- 191 ; x. 10, 11, p. 169 ; xi. 6, 9, 12-14, 21-23, p. 169 ; xi. 9, p. 53 ; 
* xi. 2-38, ἢ 55; xi. 2, p- "166; xii. 1-10, p. 167; xii. 14, 19, 


376 APPENDIX 


Ezra: x. 10-17, p. 137. 

Galatians, Epistle to: i. 1, 19-22, p. 126; i. 1, 2 
p. 196; i. 8, 9, p. . 58; 1. 8, 9, 11, 12, 15-18, 22, p. 
p. 127; i 18, p34; i. 14, p. 22; i. 15, 16, p. ARS 
i. 18, 19, p. 306 ; ii. 3, 4, p. 57; ii. 4-6, 11, p. 1263 ii 
ii. 7-9, 11, 14, p. 199; ii. 11-14, p. 58 and p. 135; ἢ 
ΤΑΣ ἡ ud are: ΓΑ ἘΠ gate ἴς: 


ro ‘xxix. 16, p. 264; xl. 13, p. 106; *xlix. 6, 7, 
p- προ τ he 266 ; Iii 11, p. 2525 lix. 7, 8, p. 224; * lxiv. 4, 


John, First Epistle of : iii. 2, p. 252. 

John, Gospel of : i. 35 ff., p. 189; iv. 1, 2, p. 189; v. 10, p. 192; 
viii. 41, p. 29; x. 2, p. 209 ; x. 10, p. 270; xi. 24, p. 176; xii. 21, 
p. 37; xx. 15, p. 37. 

Joshua: v. 4, 5, p. 187. 

Kings, First Book of: xxi. 17-24, p. 185. 

Leviticus: xiii. and τ » 192; xvi. 2, 18, p. 294; xviii. 3-5, 

p. 265; xxvi. 3 ff., 

Luke, Gospel of : iv. te p. 22; xi. 13, p. 322; xi. 37-42, p. 24; 
xiii. 14, p. 192; xv. 20 ff., p. 321; xvii. 14, p. 321, cf. p. 192. 

Mark, Gospel of : vii. 2, p. 24; xiv. 61, 62, p. 78. 

Matthew, Gospel of : ix. 11-13, p. 24; xii. 2, p. 24; xvi. 18, p. 158; 
xvi. 18, p. 63; xviii. 17, p. 63; xix. 9, p. 157; xxvi. 62-64, 

p. 78; xxviii. 19, p. 189. 

Micah : vi. 8, p. 23. 

Nahum: i. 15, p. 266. 

Nehemiah : xiii. 15-22, p. 192. 

Numbers: vii. 89, p. 254; xvi., p. 184. 

eee ἘῸΝ Epistle of: ii. 5, 9, p. 206; iv. 16, p. 42; v. 3, 
p. 7 

Philemon, Epistle to: verses 12 and 16, p. 50. 

Philippians, Epistle to: * i. 3-11, p. 811; ἘΝ ἘΠ ty ΑΙ a 23, 
p. 113; *ii. 5-8, p. 813; ii. 6-11, p. 118; ii, 17, p. 205; iti, 

p. 22; iii. 4-8, p. 39; Ἐπὶ. 4-1 2, p. 40; iii. 5, p. 19; * iii. il! 

p. 314; # iii, 12-14, Ὁ. 315; id. 18, p45 ἣν 20, p. 51; iii. 21, 

p. 237; *iv. 8, 9, p. 316; iv. 10-17, p. 2 v. 17, p. 533 iv. 18, 
p- 205. 


ἘΠ εν i. 16, p. 224. 
Psalms: v. 9, p. 224; x. 7, p. 224; xiv. 2-4, p. 224; xvii. 15, 
p. 252; xxiv., p. 244; xxxvi. 1, p. 224; cxl. 8, p. 224. 


APPENDIX 377 


Revelation: i. 6, p. 206; v.10, p. 206; xx. 6, p. 206; xxii. 17, 
p- 67 and p. 209 and p. 323. 

Romans, Epistle to: i. 1, p. 50; 1. 22-26, p. 19; *i. 28-82, p. 222; 
iii. 9-18, p. 224; * iii, 20-26, p. 287 ; iii, 20-2 6, p. 228; iii. 28, 
p- 118; iv., p. 245; iv. 17, 18, p75 v.,p. 246; vi. 1-vii. 6, 
p. 247; vi. 16, 20, p. 50 ; vii. "7-24, p. 203 ; vii. 8-25, p. 248; * vii. 
9-24, p. 26; Vii. 24, 25, p. 39; ΡΝ . 249; vill. 16, p. 109; 
viii. 18, 21, p. 237; * viii. 19-25, p. 2 ; viii. 24, p. 108; Viii. 
29, p. 297; * viii. 29, 30, p. 250; * viii. 31-39, p. 251; ix. 3, 
p. 264; ix. 20-23, p. ΝῊ ‘ix. 25-29, p. 77; ix. 25, 27-29, 
gia x. 5-9, p. 365 ; x. 11, 14-20, p. 77; x. 14, 15, P.266 ; 

1-11, p. 266; xi. 13, p. 126; xi. 18-26, p 266 ; * xii, 
pp. 273-276 ; xii. 1, p. 205; xii, 11, . 45; * xii 1,2, p. 2157 
χἶν ταν, ps 270 ; xiv. 4, p. 141; xv. 12,21, p.77; xv. 24, 28, 
p- ll 

Samuel, Second Book of : vi. 6, 7, p. 184; xii. 1-7, p 

Thessalonians, First Epistle to : ἃς 9, Ρ. 21 and p. ἐδ i iv. sp. 19; 
Ἄν, 13-v. 3, p. 84; v. 23, p 

Thessalonians, Second Arh ath ii. 1-10, p.88; ii. 2, p. 71; iii. . 
, Ῥ. 21 and 

Timothy, First Epistle to: i. 8,9, p. 225; i. 13, p. 34; i. 15, p. 25; 

ii. 5, p. 296 ; ii. 7, p. 
Timothy, Second Epistle to: iv. 8, p. 113. 
Titus, Epistle to: i i, p. 126; 1.5, 7, p. 71; i, 12, p. 20. 


ἋΣ ΩΝ 
sabe 
ΠΡ τὰ 
ὙΠ 

4 »» 


INDEX 


Agnosticism. See S. 

Alexandrian School of Philosophy, 
121, 286 7. 

Alford, Dean, 62 n., 135 n., 292 n. 

Allegorizing, Paul’s use of, 201. 

Allegory in Alexandrian School, 121. 

Allen, A. V. G., Christian Institu- 
tions, 62 n., 67 n. 

Anabaptists compared to Pauline fac- 
tion, 121. 

Antinomians compared to Pauline fac- 
tion, 121. 

Antiochus Epiphanes, 87. 

Apollos, 117; faction named 
121. 


Asceticism, Paul’s teaching on, 294. 


* Babbler,”’ meaning of, 47 n. 

Baptism, early significance of, 65; 
form of, 66; administration of, 67; 
not a condition of church union, 
128; origin of, 188, 189 ; liberty as 
regards it, 206. 

Benedict of Mersia, 117. 

Benevolence, 271. 

Bible, not a basis for church union, 
125. 

Bishop, office of, 71. 

aoe J. H., Theological Dictionary, 

n. 

Body, resurrection of, 158, 175. 

Brethren of the Common Life com- 
pared to Christ faction, 122. 


after, 


Cesar, Julius, 94. 

Calvin, John, 117, 118. 

Cavaliers compared to Pauline faction, 
121. 

Christ, attitude toward sacrificial sys- 
tem, 321, ef. 192. 


Christ, compared with other religious 
leaders, 300. 

Christ, crucifixion of, not mentioned 
in 1 Thessalonians, 83; Paul’s word 
to the Corinthians concerning, 111. 

Christ, divinity of, 177. 

Christ, faction named after, 122. 

Christ, interpreted by Paul, 322. 

Christ, life of, not mentioned in 
1 Thessalonians, 83. 

Christ, resurrection of, scarcely men- 
tioned in preaching to the Corin- 
thians, 112; conception respecting 
future life based on, 157. 

Christ, revelator of Absolute, 294. 

Christ, second coming of, Paul’s early 
teaching concerning, 86; effect of 
belief in, 86; author’s view concern- 
ing, 89 77. ; scarcely mentioned in 
later letters of Paul, 112; Paul’s 
hope of, 309. 

Christ, teaching of, concerning the 
resurrection, 163; concerning right- 
eousness, 243, 321. 

Christ thought accursed by Jews, 80 ; 
early Christians, 151. 

Christ’s treatment of Sabbath, etc., 
192. 

“ὁ Christian,”’ origin of term, 42 n. 

Christian Associations, Young Men’s, 
131. 

Christian Endeavor, Societies of, 131. 

** Christian Science,’’ 148, 290. 

Christian spirit, Paul’s teaching on, 
313 Κ΄. 

Christianity, essence of, 296; exclu- 
sive because inclusive, 300; answer 
of, to four fundamental questions, 
301. 

Church, its opposition to Paul, 57; 
not at first organized, 63; creed of, 
62, 65; liturgy of, 64, 65, 69: meet- 
ings of, 65; origin of organization 


380 


of, 69; preaching in, 70; its three 
early forms, 72 ff. ; Paul’s influence 
upon, 74; factions in, 116. 

Corinth, city of, 93; Paul’s visit to, 
101 ff., 115; women in, 143; news 
from church in, 168. 

Corinthians, First Epistle to, 104, 116; 
Second Epistle to, 164 /7. 

Council at Jerusalem, action and na- 
ture of, 57 and. ; Paul’s disregard 
of, 138. 

Covenanter, compared to Petrine fac- 
tion, 119. 

Creeds, as basis for church union, 
128; only partial expressions of 
Christianity, 299. 


Daniel, description of Antiochus 
Epiphanes in, 87. 

Death, Paul’s view of, 175. 

Denominations. See Sectarianism. 

Determinism. See Stoicism. 

** Devout men,’’ 212. 

Divinity of Christ, Paul’s enunciation 
of, 177. 

“ Division of labor,’’ Paul’s attitude 
toward, 153. 

Divorce, 136. 

Dramatists, Greek, teaching on sov- 
ereignty, 257. 


Ecclesiastes, character of, 5. 

Education in Roman Empire, 220. 

Emperors, Roman, 216 ff. 

Ephesians, Epistle to, 286 ff. 

Ephesus, Paul’s visit to, 115, 165. 

Epicureanism, doctrine of, 97, 98, 100; 
met by Paul, 104, 110. 

Epicurus, 97 7... 110. 

Ethics of Paul, 270 7. 

Evil, Oriental conception of, 288. 

Excommunication, Paul’s view of, 
134. 


Factions, 116. See, also, Sectarian- 


ism. 

Faith, preached by Paul, 113; Paul’s 
teaching about, 174, 175, 232; rela- 
tion of law to, 199 7). 

Faith Curers, 148. 

Fatalism, 99, 257. 

Francis of Assisi, 117. 

Freedom. See Liberty. 


INDEX 


Free Will, its existence and limits, 
2517. 
Furness, Dr. H. H., translation by, 244. 


Galatia, church at, 181; the district 
referred to in Paul’s writings, 181 n. 

Galatians, Epistle to, 181 7. ; summa- 
rized, 204 jf. 

Gallio, 53, 104. 

Gamaliel, 22; 34. 

Garrison, William Lloyd, 82. 

Gibbon, Edward, quoted, 216. 

Gifts, spiritual, 147 77. 

Gnostic sects, 290. 

God, Pagan conception of, 241, 318; 
Jewish conception of, 242 ; Oriental 
conception of, 287 ; Christian teach- 
ing about, 301; relation between 
man and, 302. 

Goldstein, Isaac, Jesus of Nazareth, 
29 n. 

Gordon, G. A., 267 n. 

Gore, Canon, 62 ἢ. 

Government, Paul’s view of, 275; 
foundation of, 277 ff. 

Grace, result of, in conduct, 269 77. > 
significance of, 322. 

Greeks, mental characteristics of, 
6 ff.; of. 94; associations of, 66; 
their idea of God, 242. 

Gregory the Great, 142. 


Hatch, Edwin, 62 n., 67 n. 

Healing, gift of, 148. 

Hebrews, Epistle to, author of, 206, 
233. 

Hebrews, mental characteristics of, 
4 f.; associations of, 66; their 
conception of immortality, 163. See, 
also, Jews. 

Holy Spirit. See Spirit. 

Hort, F. J. A., The Christian Eccle- 
sia, 62 n. 

Huguenots, compared to Petrine fac- 
tion, 119. 


Idols, meat offered to, 137 ; see 280. 

Illuminati, compared to Christ fac- 
tion, 122. 

Immoralities in the church, 132. 

Influence, personal, 143. 

Intercession, 332. 

Irvingites, 148. 


INDEX 


James, relation of Paul to, 306. 

Jansenius, 117. 

Jason, 81. 

- Jerusalem, journey to, 165; collection 
for, 171; council at, see Council. 
Jews, race prejudice of, 57; charac- 
teristics of, 212; their idea of God, 
242; their teaching on sovereignty, 
257; nature of their superiority, 

265. See, also, Hebrews. 

Job, 5. 

John the Baptizer, 189. 

Jowett, on conversion of Paul, 39; 
paraphrase of Plato, 96; on Paul’s 
use of Old Testament, 202; on sov- 
ereignty, 253 n. 

Judaism and Christianity, 324. 

Justification, Paul’s teaching on, 229. 
See, also, Righteousness. 


Kant, quoted, 101 π. 

Keswick movement, 331. 
King’s Daughters, 131. 
Knox-Little, Canon, 62 n. 
Kurie, its meaning, 37, and n. 


Law, Paul’s teaching on, 23, 173, 195, 
221 ff., 227; Pharisaic view of, 23, 
183; effect of Paul’s teaching on, 
134 ; religion conceived as, 194 ; re- 
lation of faith to, 199 77. ; relation 
of life to, 214 7. ; use of, 290. See, 
also, 325 and 332. 

Lecky, W. E. H., cited, 98, 136 n. 

Legalism in Christian Church, 325. 

Levitical code, 182. 

Levitical system, 319. 

Liberty, human, Paul’s teaching on, 
140, 253 ff. ; excuse for immorality, 
298. 


Life, relation of law to, 214 jf. ; 
Christian teaching about, 302. 

Lightfoot, Bishop, Biblical Essays, 
19n., 20 n., 41 n., 51 n., 211 2. ; 
The Christian Ministry, 62 n. ; on 
Philippians, 304. 

“ Lord,”’ meaning of the word, 37 n.,78. 

Lord’s Day. See Sunday. 

Lord’s Supper, not basis for church 
union, 128; origin of, 187, 207; 
form of observance, 207. 

Loyola, Ignatius, 117. 

Luke, as historian, 1 n. 


381 


Lundy, J. P., Monumental Christian- 
ity, 66 n. 

Luther, his contribution to Christian 
life, 326. See, also, 117, 118, 155. 


McGiffert, A. C., on the Book of Acts, 
1n.; on Paul’s authorship of cer- 
tain epistles, 2 . ; on Paul’s educa- 
tion, 20 n. ; on the Lord’s Supper, 
207; on Philippians, 305. See, also, 
181 n. and 292 n. 

Man, nature of, 108 ; Christian teach- 
ing about, 301. 

Marcus Aurelius, 100. 

Marriage, Paul’s view of, 136; in Ro- 
man Empire, 220. 

Matheson, George, Spiritual Develop- 
ment of St. Paul, 31 n. 

Meat, eating of, 138. See 280. 

Mercy Seat, 235. 

Messiah, Pharisaical conception of, 

27 ff. ; Paul’s conception of, 76 ff. ; 


Miller, William, teachings of, 86. 

Moody, D. L., quoted, 224. 

Morrison, J. C., quoted, 101 5. 

Mosaism, characteristics of, 182; and 
paganism, 319 ; and Christ, 321 ; ef. 
192. 

Mozoomdar, 299. 

Mysticism of Paul, 107 jf. 


** Natural,’ Paul’s meaning of, 107. 

Necessarianism, 257. 

Nero, 47, 54. 

New Theology, compared to Apollos 
faction, 121. 


Organization, as basis for church 
unity, 126. 

Oriental thought, distinguished, 286 
Jf. ; not attacked by Paul, 292. 


Paganism and morality, 133; and Mo- 
saism, 319 ; and Christianity, 324. 
Parties in early church. See Fuc- 
tions. 

Pastoral Epistles, uncertainty as to 
authorship of, vii. 

Paul, sources for life of, 1 775. ; misun- 
derstood, 8 jf. ; of. 53, 82, 102 7%, 
169, 196, 306 77. ; elements in the 


382 


character of, 10 /f. ; birthplace of, 


19; education of, 19 77. ; his use 
of Greek authors, 20; trade of, 20; 
sister of, 22 ; a Pharisee, 22 ; ethical 
nature of, 25 /f.; persecution of 
Christians by, 31,35; conversion of, 
35 jf.; his preparation in Arabia, 
39 77.; beginning his work, 41 ; 
in Antioch, 42; death of, 44; his 
mode of preaching, 44; at Athens, 
46 7. ; his advantages, 49 7). ; his 
citizenship, 50; his command of 
languages, 51; his wealth, 51; 
charges against, 52 ., 53, 82, 102 /7., 
169, 196; difficulties in his work, 
55; character of, 58 ἢ). ; shipwreck 
of, 59; date of last letter and mar- 
tyrdom, 63; his influence in the 
early church, 74 ; his letters to the 
churches, 75; at Antioch, 79 ; at 
Athens, 79; at Thessalonica, 80 /f. ; 
opposition to, 81, 103, 169, 196; 
chivalry of, 83; visit to Corinth, 
101 7f., 115; ef. 170; stages in ex- 
perience of, 113 /f.; resolves to 
visit Rome and Spain, 115; visit to 
Ephesus, 115, 165; faction named 
after, 120; basis for apostleship of, 
126 ; condemns factions, 130; dis- 
regards Council at Jerusalem, 138 ; 
his journey to Jerusalem, 165; his 
** thorn in the flesh,”’ 166 ; his treat- 
ment of offenders, 168; attacks of 
enemies, 169, 196; begins journey 
to Corinth, 170; urges collection 
for Jerusalem, 171; his use of alle- 
gorizing, 201; his religious experi- 
ences, 248 ff. ; his love for his race, 
264; imprisonment of, 303 ; his per- 
sonal life expressed in Philippians, 
305 ; his early enthusiasm, 305 ; his 
disappointments, 305 /f.; ef. 101; 
relation with Peter and James, 306; 
his religion under trial, 311; his joy 
in discouragement, 312; second im- 
prisonment of, 317. 

Paul, his views and teachings : on law, 
22 ff., 173, 195, 227; on righteous- 
ness, 25; ef. 242 and ef. 280 /7. ; on 
the Messiah, 27, 76 /. ; on Christian- 
ity, 28 ff. ; see, also, 313; adapted 
in expression to his hearers, 44 ff. ; 
on slavery, 50 .; on Christ’s sec- 


INDEX 


ond coming, 86, 309 ; on excommu- 
nication, 134; on marriage, 136 ἢ. ; 
on idolatry, 138 ; on personal liberty 
and responsibility, 140 77. ; as to 
spiritual gifts, 151 77. ; on the resur- 
rection, 156 f., 175 ἢ). ; on sorrow, 
172; on faith, 174, 232; as to death, 
175; on the divinity of Christ, 177; 
on reconciliation, 178 ; on his own 
apostleship and the authority of the 
preacher, 197 ; on justification, 229; 
on propitiation, 234 ; on ethical con- 
duct, 270 ff. ; on sacrifice, 270 ; on 
government, 275 ; on practical ques- 
tions, 279 77. ; on conscience, 282 ; 
see, also, 136 ff; on asceticism, 
294 ; as to the Roman Empire, 310; 
summarized, 317; as the preémi- 
nent interpretation of Christ, 322; 
in advance of the present age, 330; 
in opposition to paganism and legal- 
ism, 330 7. 

Pausanias, 46. 

Persecution on religious grounds, 54. 

Personality, power of, in influencing 
life, 239. 

Peter, his position in the early church, 
64 ; faction named after, 119 ; ques- 
tion of primacy of, 199; relation of 
Paul to, 306. 

Petronius, 46. 

Pharisees, their teaching on sov- 
ereignty, 257. 

Philippians, Epistle to, 303 jf. 

Phillips, Wendell, 82. 

Philosophy, in Corinth, 95; as a basis 
for church unity, 128. 

Pindar, quoted, 94. 

Plato, parallelism with Paul, 20 x. 

Pliny, letter to Trajan, 56. 

Practical questions, Paul’s answer to, 
136 ff., 279 ff. 

oes Paul’s conception of the, 


Ἄς, οὔ early, 67, 68, 70. 

Presbyter, 71 n. 

Priests, their authority and function, 
183, 184. See, also, 332. 

Prophets, 184. 

Propitiation, Paul’s teaching on, 234. 

Proverbs, Book of, 5. 

Puritan, compared to Petrine faction, 
119, 


Ramsay, Dr. W. M., 1m, 2 N., 47 τυ... 
48 n., 81 n., 181 n. 

Reconciliation, process of, 178 

Redemption, method of, 247. 

Relation between God and man, 
Christian teaching about, 302. 

Religion in the Roman Empire, 220. 

Renan, J. E., 181 n., 217. 

Resurrection, Paul’s Message of the, 
δῦ, 156 ff., 175. 

Resurrection of Christ. See Christ, 
resurrection of. 

, Paul’s view of, 25; ef. 

242 and 280 jf. ; Christian idea of, 
243, 321; Pharisaic conception of, 
243. See, also, Justification. 

Roman Empire, its unity, 49 ; citizen- 
ship in, 50; religious freedom in, 
53; religious condition of, 54; ef. 
94, 95, and 220; Paul’s attitude 
toward, 115; condition of, 215; 
slavery in, 218 ; social life in, 218 ; 
marriage in, 220 ; education in, 220; 
Paul’s hope for, 310. 

Romans, Epistle to, 211 7. ; date, etc., 
213 ff. 

Rome, Paul resolves to go to, 115; 
church at, 211, 213. 

Rousseau, J. J., theory of govern- 
ment, 278. 

Rynders, Isaiah, 82. 


Sabbath, nature and development of, 
191 7. ; strictly on Saturday, 208, 
See, also, Sunday. 

Sabatier, Paul, cited, 27., 20 n., 1642., 
291 n. ; estimate of Philippians by, 
304. 


Sacraments, early form of, 67, 68; as 
basis for church unity, 127. 

Sacrifices, Paul’s conception of, 270; 
Christ’s attitude toward, 321; ef. 
192; in Roman Catholic thought, 
325. See, also, 331. 

Schoolmen, compared to the Apollos 
faction, 121. 

Schiirer, Jewish People in the Time 
of Christ, 23 n., 27 n. 

Sectarianism, 117 77. ; remedy for, 130. 


Skepticism, in Corinth and at the 
present, 97 and 100 n.; met by 
Paul, 104 7. 

Slavery, Paul’s attitude toward, 50 n. ; 
in the Roman Empire, 218. 

Smith, James, monograph by, 60 n. 

Smith, William, Dictionary of An- 
tiquities, 66 n., 200 n. 

ee Paul’s teaching on, 


Wat life in Roman Empire, 219. 

Sophists, methods of, 95 77. ; Paul’s 
opposition to, 106. 

Sorrow, Paul’s view of, 172. 

Sovereignty, relation of human liberty 
to divine, 253 ff. ; nature of divine, 
267. 

Spain, Paul resolves to go to, 115. 

Spencer, Herbert, Alexandrian and 
Oriental thought compared to theo- 
ries of, 288. 

Spirit, attributes of the human, 108 ; 
used equally of man and of God, 
109 n, 

Stanley, Dean, Christian Institutions, 
62 n., 66 n., 67 n. ; iisiery. «f the 
Jewish Church, 126 n. ; Commen- 
tary on Corinthians, 142 n., 164 n. 

rare trial and martyrdom of, 

Stoicism, teaching of, 97, 99, 100 n. ; 
met by Paul, 104; recognition of 
sovereignty by, 256 

Sunday, authority for, as Lord’s Day, 
193 n.; relation to the Sabbath, 
194; Paul’s view of, 271. 


Temperance, Paul’s teaching on, 140. 

Tennyson, Alfred, quoted, 15. 

Tertullian, on the laity as priests, 67 ; 
on the theatres, 142. 

Thayer, J. H., quoted, 293 n. 

Theology, relation to Paul’s teaching, 
318 ff. 

Theology, New. See New Theology. 

Theosophists, 156. 

Thessalonians, Epistles to, 76 77. 


384 


Thessalonians, First Epistle to, 83 ff. ; 
its effect, 87 ; Second Epistle to, 87. 

Thessalonica, city of, 80; church at, 
83. 

Thorn in the flesh, Paul’s, 166. 

Timothy, 81, 

Timothy, authorship of Epistles to, 
vii., xii., 25 n., 317 n. 

Tithing, foreign to Paul’s teaching, 
271. 

Titus, 168. 

Titus, authorship of Epistle to, vii., 
xii. 

Tongues, gift of, 148, 

Transmigration of souls, 156. 

Tribulation. See Sorrow. 

Trouble. See Sorrow. 


INDEX 


Unity, basis for church, 130. 
Utilitarianism. See Hpicureanism. 


Virgin Mary, 324. 
Vocations, Paul’s teaching on, 154. 


Weizsiicker, cited, 181 7. 

Wesley, quotation from John, 142; 
contribution to religious life by the 
brothers, 329. 

Windelband, History of Philosophy, 
cited, 97 n. 

Woman, Paul’s view concerning, 143. 


Xenophon, 46. 
Zeno, 97 5. 


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